A11384	----	The country mouse, and the city mouse. Or a merry morrall fable enlarged out of Horace. Serm. lib. 2. Sat. 6. Saltonstall, Wye, fl. 1630-1640. 1637 Approx. 32 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A11384 STC 21642 ESTC S112204 99847462 99847462 12498 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A11384) Transcribed from: (Early English Books Online ; image set 12498) Images scanned from microfilm: (Early English books, 1475-1640 ; 1583:14) The country mouse, and the city mouse. Or a merry morrall fable enlarged out of Horace. Serm. lib. 2. Sat. 6. Saltonstall, Wye, fl. 1630-1640. The second edition. [4], 20 p. Printed by Tho. Cotes, for Michael Sparke Iunior, and are to be sold at the blue Bible in Greene Arbour, London : 1637. By Wye Saltonstall. In verse. Includes frontispiece. Some print show-through; pages cropped. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fables, Latin -- Early works to 1800. 2003-05 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2004-11 Andrew Kuster Sampled and proofread 2004-11 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion The City Mouse . The Country Mouse , AND The City Mouse . OR A merry morrall Fable , enlarged out of Horace . Serm. lib. 2. Sat. 6. Rusticus urbanum murem , mus paupere fertur , Accepisse cavo , veterem vetus hospes amicum ▪ In former time a Country Mouse That in a Cave did live : Vnto a wealthy City Mouse Did entertainement give . The second Edition . LONDON , Printed by Tho , Cote 's , for Michael Sparke Iunior , and are to be sold at the blue Bible in Greene Arbour . 1637. A Caveat to Readers . LEt the Envious strive to show His scorne of this Fable below His fancy which must mounted be , Above the Readers Charity , As if he strived to relate Mysterious Oracles of Fate . This Fable is no fine device , But an old Fable of two Mice , Which desires no commendation But to be read for Recreation . For these Mice may talke in season , Having eaten many a Reason , Therefore if the Reader likeum , Mus novum accipit amicum . Which is to say , the Mice intend , To count that Reader a new friend . THE COVNTRY MOVSE ; AND The Citty Mouse . IN Italy , a Country rich in pleasure , Which nature had adorn'd with all her treasure , Both to delight the eye , and feed the sence ; And seeming prodigall in her expence Had made the ayre sweete with the breath of flowērs Which were begot by soft and gentle showres . Here on the bending of a Hill there stood , Some pleasant trees which made a shady wood , And here it chanced that a Country Mouse Did live alone , and kept a Country house . His house was not so spacious as those are Whose lofty Pinicles advanc'd with care May seeme the living grave of some rich man : Who does usurpe authority , and can In a faire roomy building , keepe a house Of such cleane dyet that shall starve a mouse . But such was not the Cottage , nor the Cave , Wherein this Country Mouse , did live most brave And most compleate , for though it were not large And spacious , yet this Mouse at his owne charge , Did keep a good warm house , wel stord with plenty The larders , nor the Butteries were not empty , As in these pinching dayes , no , he had store Of rich provision , and that is no soare . And first he had brave yellow Bacon , which For fatnesse was both glorious and rich , And some dry chippins that long time had beene Kept in the mouldy Prison of a Binne : Yet you must know this Country Mouse by nature Was but a covetous and hide bound creature , That stored up provision without end , Which he did choisely keepe and would not spend Vntill that hunger did compell , then he Vnto himselfe would somewhat liberall be . Yet he would feed alone , and oft did grutch To thinke his belly should devoure so much , The thought of a deere yeare kept him in awe , So that with Acornes he would scoure his mawe , With Acornes or with some farre courser fare , And as the Miser doth his God , would spare His chiefe provision , yet his narrow minde Did somewhat now enlarge , he grew more kinde : To counterfeit a vertue he nere had Liberality , he shewd himselfe right glad , That the City Mouse would come visite him In his poore Cottage , whereby it did seeme He forgot not his poore friends , thus he went Forward with his dissembling complement . The City Mouse as cunning , did returne His Country Complement with a kind of scorne , Casting a looke on him which seem'd to pitty His ignorance that never knew the City , Imagining that Wit must be confin'd To Cloakes that are with Plush and Velvet lin'd : And that a Country man ( as we doe say , ) Hath not a mother wit as well as they . The City Mouse it seem'd conceived so , But now the Country Mouse begins to show Vnto the other all his roomes , contriv'd In such a manner , as if he had striv'd To imitate the Labarinth of Greece ; Where Theseus obtaind the Golden Fleece . Being so intricate , for it did winde And turne about , so that no Art could finde The way out of it , and such was the Cave Wherein this Mouse did live , and wisely save His Fathers wealth , his parlour was thicke spred With rushes , which were dry and withered . I should at first indeed have nam'd the Hall , But that his house had no such roome at all , He kept no Liveries , nor did he feede A crue of serving Creatures , nor did neede A Hall wherein they might unto his credit Entertaine strangers , no he did not neede it , But scorning such old fashions , he had none , For entertainement but his dining roome : On this hand stood his Buttery where he laid The Meate and Chippins which he had convaid From rich mens houses , and there went a way , Which led unto a Seller , where there lay . Some Crabs , & wildings with whose sharpe soure juce To quench his thirst he oftentimes did use , He had no greasie kitching , for his meate Was alwayes dressed , ready for to eate . Yet he had Larders where he layd his store , And a bed-chamber , with divers roomes more : For you must know , an old and ancient Mole , Was at the charge of building of this hole ; And you doe know a Mole , can forthwith cast , A house at his owne proper charge and cost , Much workemanship , are in his models found , Although the building be still underground . And it did seeme , this faire house did belong Vnto a Mole , but he was dead and gone , And being defunct , both his goods and lands , As others doe , came to a strangers hands , But this is but a needlesse fond digression , The Country Mouse had gotten now possession , And warmely liv'd therein full many a day , And to the Lord of the soyle did not pay Any rent at all , which made him to grow bolder , Because he knew that he was a freeholder . But let this pass , the Country mouse having shown The Citty Mouse his house and every roome , As he had given content unto his sight , He thought to yeeld his stomacke some delight . For the belly when a mery tale it heares , Takes no delight because it hath no eares , The hungry belly loves no tales I wish , Vnlesse it be a Taile of buttered fish . It loves a pudding , wherein plumbs doe sticke , Better than Aristotles Rhetoricke . But I make haste now to describe the feast , Wherewith he did receive his dainty guest , So that Vitellius feasts though Sea , and Field , The earth , the ayre and all did freely yeeld Their severall sacrifices to his Table , Yet to compare with this they were not able . Yet not for store , but this was more compleate , Because it did exceede the dull conceit Of Cookes to make such , unles they turne theeves , When they doe make a dinner for the Shreeves . Sure not one bit of meat or bread was here , But had beene stollen before it came there . He set before him ground Oates for to fill His belly , which were stollen from a Mill , With Pease , and other Pulse , and yellow Bacon , In pecces , which he cunningly had taken Out of a Cubboard , for his time he spide , When the Mayd swallow'd sleepe by the fire side , When night grew old , and the candle burnt dim , Then presently to filch he did begin , Also some huskes of grapes which being prest , Last vintage had bled forth wine of the best . Also some fragments of dry Pasty Crust , Wherein some lushious meates to heighten lust , Had smoak't sometime , or else some Goose had been , Within this funerall Coffin closed in , Which at the private Sessions of a feast , Had beene carv'd round about to every guest . And thus the Country Mouse with change of fare To please the City Mouse , did take great care , That with variety he might yeeld delight , To the City Mouse , whose costly appetite , Expected greater cheare , and was so dainty , He scarce would taste of any , in such plenty And store of dishes : but the Country Mouse , ( who may be stil'd the Master of the house , ) At th' others nicenesse inwardly did laugh , And being laid along in this yeares chaffe , He onely fed upon dry Beanes and Pease , And Barley , or such other pulse as these , Or on hard Petches that might exercise His teeth , at these he closely nubling lies , But for the other dishes he did spare To tast them , since indeed he thought they were Too costly ; for his sparing was too great To allow his belly any such good meate , T' was an affliction unto him to waste His store in such a manner , or to taste Of those same dishes ; with which it did seeme , His stomacke never had acquainted beene . And herein he did lively represent Some Miser , whose minde is so closely bent Vpon his riches , that he does command The occasions of his life , to wait and stand At the will of his purse , he must not dine If his purse checke him , he must drinke no wine If his purse checke him , then it is not good : For he pretends it will enflame his blood . And thus the Miser basely serves his purse , Money is not his blessing , but his curse , Who out of covetousnesse inures his Pallet With Diogenes , to feede on a poore Sallet , With musty Vinegar , and no oyle at all , This is the man whom we a miser call . He with this Country Mouse doth well agree , For both of them alike conditioned be . The Country Mouse did set before his guest His chiefest fare , to feast him with the best , But for him selfe he did allow the worst , And in this manner covetous men are curst : But at the last the City Mouse to shew , That from the Citty he his breeding drew , Where it is held a point of manners great , To talke and complement , as they doe eate , The City Mouse to observe due decorum , And shew he was of the bene moratorum , Or the well manured , began to stroake His beard with his foote , and in Print thus spoke , Kind friend quoth he , know I am of the City , And therefore I your ignorance doe pitty , Had you any wisdome or intelligence , You would not live here with such patience , On the backside of a darke wood alone , Without company or conversation . Having no pleasant objects which may yeeld Delight unto you , but a hedge or field , Or store of trees wherein the wind doth make A hollow noyse , when he their leaves doth shake . If thou hadst wit or ingenuity , Thou wouldst not preferre the society Of beasts and trees before men , therefore leave This melancholy Cell , which doth bereave Thee of delight , come therefore follow me Vnto the Citty , where all pleasures be , And since that we who are terrestiall creatures , Have all of us but fraile and mortall natures , And after life we must returne againe Vnto the earth , and no part shall remaine Of us , to tell the world that we have beene , To live in pleasure , it to me doth seeme The readiest way to happinesse that 's knowne , Our summum bonum , is a good fat bone . These Latine words I once by chance did eate , While I a booke did gnaw , since that I speake These words by rote , and as some doe , so I On all occasions bring forth and apply , Because I have no more ; but to the matter My friend and Country Mouse I would not flatter Your understanding , for beleeve me death Will one day stop the pipes of our weake breath , If we were nere so great , yet you and I Must yeeld to time , for men and Mice must dye . Nay there is no exception , none can have , Nor great nor small a Priviledge from the grave , Therefore be wise , make use now of thy time , Before thy dayes runne on , and strength decline . Cherish thy selfe , and banish heavy sorrow , Thinke not on cares that shall ensue to morrow . Because our time will quickly have an end , Let us be sure our precious houres to spend , In such delights , that every greedy sence , May have his object , age doth bring offence , And takes away the enjoying of all pleasure , Then let us now enjoy our youthfull leasure : Let us make time grow young , to see how we Doe wast our time in mirth and jollity , And since our time will quickly waste away , Friend Country Mouse , 't is wisdome to obey My counsell , and therefore come goe with me , Vnto the Citty where all pleasures be . Come goe with me , and thou shalt quickly finde That in the Citty , which will please thy mind . The Country Mouse harkning unto the story , Which the Citty Mouse , unto the Citties glory , Did thus set forth , in all her Pagentry Consented unto him most willingly . It seemes he had no great intelligence , And therefore he was drawne on by his sence , For of his speech he understood none of it , But that which toucht his pleasure , or his profit : Like to some men who nothing understand , Vntill the matter be put into their hand , Even so this Mouse imagining that he , Should in the Citty live in Iollity And height of Pleasure ; does consent to goe With the City Mouse ; and so away they two Doe trudge together , for both lightly skipt Out of the house , and so away they tript , And thus together they jog'd on a while , Till having gone the length of one good mile They reacht their journey , and at last they came To the City gates , where a blinckling flame Of Candle in a lanthorne , seem'd to watch The sleepy bill men , that stood there to catch Some wandring drunkard , whose light giddy head Was reeling home to finde the way to bed . But happy were those Travellers , or Mice , Who comming to the gates did in a trice Slip in betweene them , and in this fashion They past the watch without examination . And now it was the mid-time of the night , And Luna in her chariot shined bright , While these two Mice did strike up many streetes , The Country Mouse at every thing he meetes Did wonder much , for when that he had seene A Conduite , he imagined it had beene A bottle wherein Widdowes teares were kept , Which at their husbands buriall they had wept . He thought the signes that on the signeposts hung Were hang'd for some offence that they had done , And when he saw a Taverne , he was bold To aske if any ale at all was sold In that Gentlemans Hall ; The Country Mouse Thought every Taverne had beene an Alehouse , And that the bush an Ivy bush bad beene Where the old Owle or Buzzard liv'd within , Thus every thing appeard most strange and rare , For strangers with new objects taken are : So was this Mouse , who in the Country saw No rarities or sights were worth a straw , But in the City each thing did invite His eyes , to gaze with wonder and delight , And now suppose that they at last arriv'd At the house of a Cittizen , who thriv'd So much in getting store of wealth , that he Exceeded all the rest of his degree , And he it seemes had made a Misers feast ; Who seldome making any , had exprest More bounty then he used , for there came Many dishes from the table , to remaine In the keeping of the Butler , to be made A standing sacrifice , and to upbraid The guests in cold blood for their gluttony , For their excesse and wanton luxury . In a large platter here a Goose did lye , Of whom they had made an Anatomy , As it had beene dissected at the Hall By cruell Surgeons , for to the bone all His flesh was pared off ; and then moreover , There were some pasties that had halfe a cover , Some quaking Custards that had beene attempted With many spoones , & so had been halfe empted . Besides some Tarts that had beene cut with knives And dealt about unto the talking wives . To sweeten their conceits , whose froward hearts Doe make their husbands often sup with Tarts . Also there was a worshipfull peece of beefe Which is held to be of all meates the cheife . Besides the bones of foules that had deserv'd So ill at their hands to be cut and carv'd , While the woodcocke , whose name is ill abided , Amongst the wiser sort had beene divided . There were wings of Partridges , Ducks , & Quales The legges of Turkies , Phesants , Snipes , and Railes As if they had ransackt the Sea and Field , And got all kind of foule , the Arke did yeeld : The Country Mouse likt all this good cheere well , And ayrd his stomacke with the wholesome smell Of such good fare , for with much readinesse , These Mice into the Buttery got accesse , At a small hole , was underneath the doore , And when they saw of cheare such costly store , The Country Mouse therewith was well content And the Citty Mouse without all Complement , Bid him welcome , and advised him to eate , For here quoth he you see is store of meate , Dispence with my blunt phrases for t is night , And to use many words would but afright The Servants in the house ; if we should squeake In a loud key , out of their sleepe they 'd breake . Content quoth the Country Mouse , let us fall About the meate , and make no noise at all . Withat the Country Mouse straightway did lay His teeth to a Ducke that was in his way , And spoyl'd the fashion of his wings then next The body of a Turky , he straight vext With gnawing it , and then againe to change His diet he began againe to range , And fasten on a Quaile , then on a Snipe , And all this while his mouth he did not wipe , Forgetting Ceremonies and all manners , For these two Mice had never learnt their Grammars Of morrall matters , or of Civillity , And therefore they scorn'd all formality : When they had eaten hard seeing such store The Country Mouse since he could eate no more , Was very sorry for he did never tast , Such dishes as had at this feast beene plac't . Before this time , so that he thus did say , Happy are such as eate and sport , and play . We may talke of wonders , but I thinke t is right That sensuall pleasures yeeld the most delight Though some tearm'd Clarks are more intelligible Yet Mice , and Maydens still are sensible , And this morrall Note I will gather hence The soule of pleasure lieth in the sense . Why doe we talke , yet why are we afeard ? A Mouse is a Philosopher by his beard . But now all thankes unto the Citty Mouse I tender , for bringing me unto this house . How poore is the Country , how disconsolate ? For now my belly 's full a while to prate I can intend , I tell you those who live In Country Ignorance , and doe onely give , Their time to vulgar drugery ; doe spend Their happy houses unto a servile end , That understand but how to drive their teame With whistling while their Horses are in a dream , Concerning provender , untill they do make them An exposition when their whip doth wake them . I tell thee Citty Mouse , the Country can , Afford no pleasures unto Mouse or Man , For here I have what my desire can crave , There I am glad of chippings in a cave . And yet I thought them good , but now I finde , He that doth change his aire , doth chang his mind . If I talke beyond my compasse , I desire , To be excus'd , this cheare doth me inspire For when the bellye 's full , out of the Platter Men oftentimes doe speake exquisite matter . Some say that we should with a stomacke talke And let our tongues couragiously then walke But to talke without a stomacke sure is best When we have fild our stomacke at a feast . Nay quoth the Citty Mouse since you admire This store and plenty I doe now desire You would survey the Roomes , and you shall see What spacious and faire large roomes here be . Each place doth seeme a paradise of pleasure , Wherein the Rich man spends his doting leasure , You are not cas'd up here within a cave , For your large minde , as large a roome shall have , Vnder the guilded seeling of some chamber Or palace , where you may live free from danger ; The thefts of Mice rich men doe scorne to see For in such places Mice may live most free , But a small fault committed by a Mouse Is soone discerned in a Country house . Here we may live , but as I said come see Those other roomes , which I will shew to thee . Thus usherd by the Citty Mouse they come At last into a faire neate dining Roome : With pictures hung about , there was a Frier , That to a Nunne it seemes had a desire He hugd her in his armes , and the warme zeale Which Fryers doe beare Nuns he did reveale . The Country Mouse , had a dull apprehension So that he tooke no pleasure in invention , Or to view that picture , but was more taken With the picture , of a gamon of Bacon , What sweete proportions are there quoth he ? In this gamon , it is loves epitomie . Thus rurall mindes doe oftentimes advance Vnworthy things through their dull ignorance ▪ The tables in this dining roome were spred With Turkey carpets all embroidered . The stooles the cushions , and every chaire Of cloath of Silver and rich Tissue were Whereon young Gentlewomen , and Ladies might Sit , while their beauties shined forth more bright , Then their lesse glorious feate , but at this time The Country mouse into a chaire did climbe , But the other mouse upon the Table got , And presently it was his happy lot , To smell a dish of sweet conserves and plumbs , Then straightway he a little farther runnes And findes a dish of marchpaine , that was fram'd In the shape of a Castle , and had sustain'd , A most fierce seige , so that the structure quite Had beene demolisht for the guests delight . The Country Mouse thus seated in a chaire The Citty Mouse exprest much love and care In waiting on him and before him set A dish wherein was left some Marmalet , And then he brought him some sweet Sugar plums The Country Mouse thought these were pleasant crums . For he before had use to whet his teeth , On rusty Bacon , or upon hung Beefe : So that these sweetmeates seem'd to melt , Within his mouth before that they were felt . The Citty Mouse did still attending stand Waiting upon him ready at 's command , And tasting unto him every dish least he Should suspect in him some foule treacherie . Much diligence he showd thereby to expresse What happinesse his present state did blesse . So that the plenty seem'd to upbraid The dinner which the Country Mouse had made . For the Citty Mouse , when he came to his Cave . No such varieties , for him could have In the Country , but his stomacke there was linde With such fare as the Country Mouse did finde Into some poore cupboord that stood open empty , But in the Citty he found store and plenty . The Country Mouse thus feasted with good cheat Did in a jocund humour soone appeare , And his conceits were sweetned so that he In a fine witty humour began to be And would needs discourse unto the Citty Mouse , Telling him that he lik't the rich mans house , For here quoth he , we shall doe wondrous well , And no body our knavery can smell , For if we to a rich mans house belong : We shall be honest doe we right or wrong . To walke a nights we neede not be afear'd For in the great roomes we shall not be heard ; O quoth the Citty Mouse , I see you are wise , The Citty doth afford most rarities , And in the Citty rich mens houses be Places of pleasure , as you painely see , Besides all this you shall finde more delight For I will tell you 't was my chance one night To heare a wooing match , and as I said The Butler was wooing the Chambermaide . I heard it all and when their candle grew Vnto a snufe , he did much boldnesse shew , So that he would have done I tell you plaine An act of darknesse which I will not name , You must conceive my meaning , but when he Imagin'd all the house in bed to be , I having behind the chamber wainscot got , Began to scrape , which he mistrusted not . And hindred him of that which he did meane , And put him quite out of his wooing Scene . For I was then even gnawing of a bone , Behind the wainscot , as I oft had done , But when the Butler , and the Mayd it heard They presently began to be afeard And through a little cranny I espy'd That both the Maids cheeks with a blush were di'd And so these Lovers , being both faint-hearted By a poore Mouse were frighted and soone parted For when I gnawd my bone againe , then they For feare they should be taken ran away . O then thought I , I doe observe by this That such are fearefull as intend amisse , And though they never thinke upon the devill A Mouse can fright them when they purpose evil . The Country Mouse , when he had heard his story Began to tell another in his glory . Some Maydens in the Country on a time Had made one night a Posset of good Wine . And thereunto their sweet hearts did envite Intending to be merry all that night ; The Maydens and their Sweethearts merry were , When I did put them all into a feare . For I began to scrape behinde a wall , So that they straightway were affrighted all . They thought their mistresse had beene comming downe And so away they slipped every one , And as you said , thereby it did appeare That guilty minds of all things stand in feare . But O friend Citty Mouse what rare content ? Shall we enjoy when we are resident , Here in the Citty ; where each day and night Shall yeeld us choise varieties of delight . Here we shall feast our bodies with quaint dishes And in a word we shall have here our wishes . But when the Country Mouse these words had spoke One of the Maids began to turne the locke , Of the dining roome , because that she did meane As it did seeme to sweepe it very cleane , But then the Mice were put unto their Trumps One from the Tableleapes , and tother jumps Off from the Chaire , and so both round about They ran , but yet no hole they cold find out , So that behinde the hangings they did hide Themselves , and in a mortall feare did bide . Vntill the Mayd when she had swept the roome Went out and lockt the doore when she had done . But now the Mice being in a sweate for feare Came forth againe when that the coast was cleare , But the country mouse did then so quak & tremble That you might plainely see he did not dissemble . And now the Servants did begin to rise And in the streets they heard a hundred cryes So that the Country Mouse was in a fright And wisht he had not come from home that night Thanking the Citty Mouse for his good cheare , Which he esteem'd he had bought too deare . He told the Citty Mouse he would repaire Vnto the Country where without all care He could live freely , telling him he thought Pleasure to deare , that with such feare is bought , Although my Country fare is not so dainty , Content is better unto me than plenty . There I can live most quietly under ground In a poore cave , and never there be found And when I list can goe unto a mill , And with ground corne my belly soundly fill To steale into a cubboard I 'me not afraid For any Mouse may fright a Country Mayd , Especially if I doe sometimes proffer To creepe beneath her coates , she feares the offer And presently aloud the Mayde will screeke And then into some hole I straightway creepe And there I laugh to thinke the Mayd Ione can Thus feare a Mouse that does not feare a man. Therefore I thanke you for my cheare but I In the Country resolve to live and dye . Let me in quietnesse there spend my leasure For as I said content is my chiefe pleasure . But now the Crow with hollow voice did creake , And daylight did begin a pace to breake The Citty Mouse , a little on his way Did bring him , and then it did grow broad day , So that the Country Mouse bid him Farewell . For I ( quoth he ) within the woods will dwell . Where though my fare be course , I will live free " He is not poore that can contented be . The Morrall . Philosophy was vayld of old Vnder Fables , such as Aesop told . And Horace , showing men their lives Through those cleare Perspectives : So by this Fable this is meant That happinesse rests in Content , And that contentednesse may dwell In a poore Cave or Hermits Cell . FINIS . 
A15692	----	The flea sic parua componere magnis. Woodhouse, Peter, poet. 1605 Approx. 46 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A15692 STC 25967 ESTC S111799 99847068 99847068 12078 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A15692) Transcribed from: (Early English Books Online ; image set 12078) Images scanned from microfilm: (Early English books, 1475-1640 ; 1017:11) The flea sic parua componere magnis. Woodhouse, Peter, poet. [36] p. Printed [by Edward Allde] for Iohn Smethwick and are to be solde at his shop in Saint Dunstanes Churchyard in Fleet-street, vnder the Diall, London : 1605. "The epistle to the reader" signed: Peter Woodhouse. A beast fable in verse. Printer's name from STC. Signatures: A-D⁴ E² . Running title reads: Democritus his dreame. Reproduction of a photostat of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fables -- Early works to 1800. 2002-02 TCP Assigned for keying and markup 2002-03 SPi Global Keyed and coded from ProQuest page images 2002-04 TCP Staff (Oxford) Sampled and proofread 2002-04 Emma (Leeson) Huber Text and markup reviewed and edited 2002-05 pfs Batch review (QC) and XML conversion THE FLEA : Sic parua componere magnis . LONDON Printed for Iohn Smethwick and are to be solde at his shop in Saint Dunstanes Churchyard in Fleet-street , vnder the Diall . 1605. The Epistle Dedicatorie . To the giddie multitude . CVstome ( that imperious King , or rather cruell Tyrant ) hath so farre preuayled in these our dayes , that euery Pamphlet must haue his Patron , or els all the fatte is in the fire : Now I not knowing anye one whose name I might be so ●olde with , as to make a shelter for this substance-wāting shadow , dedicate it to you al , so shal I be sure to offend none . And as he that speaketh in the defence of womē , hauing a flock of femals for his Auditors ( how-soeuer his cause be ) is sure to want no wordes on his side : So let him that shall speake against this Toy , looke for more fists then his owne about his eares , & take heed of Club lawe , since the brainlesse multitude hath vouchsafed to take it into their protection . Now therefore , thou many headed beast , censure me at thy pleasure : like or dislike what thou listest ; but haue an especial care of this , that thou beest not ouer constant in thine opinions : But what euen now thou praysest to the heauens , by and by dispraise againe , as the vildest stuffe thou euer heardest of . Extoll that with admiration , which but a little before thou didst rayle at , as most carterly : And when thou sittest to consult about any weighty matter , let either iustice Shallowe , or his Cousen Mr. VVeathercocke be foreman of the Iurie . Thus relying on thy Moon-like constancie , I will shrowde this shadowe vnder thy alwaies-vnstedfast fauour . P. VV. The Epistle to the Reader . I Will neither call thee gentle nor vngentle reader , for I knowe not thy disposition● neither will I terme thee learned nor vnlearned , for I was not acquainted with thy education : Nor yet will I praise this Pamphlet ( as contayning pleasure or profit ) for if thou beest wise , thou canst perceiue it better then I ; if otherwise , it will be in vaine , for I shall neuer be able to make thee conceiue it . If thou like it , thou hast wherefore to thanke me , for procuring thy delight ; if thou dislike it , lay it out of thy hands , for it were great follie wilfully to procure thine owne discontent . If thou doost reap any profit by it , the more is thy discretion● if none at all , the worsse is thy fortune . Thus not looking to be enriched through thy fauour , I shall still remaine : Thy poore friend , Peter Woodhouse . In laudem Authoris . HOmer ( the glory of the learned Greekes ) To wright of Frogges & Mice did thinke no scorne . Th' admired Roman Maro also seekes With his sweet songs the little Gnat t' adorne . Great Orpheus Harpe layd by , they 'l fill their cheekes As other Shepherds done with pypes of Corne : Yet can at will lay by their Oaten reedes , And sing of battailes and of knightly deedes . One tels vs of a metamorphos'd Asse , An other Folly highly doth commend ; He proues nath'lesse , his wit vnchanged was , And this his time oft time could better spend . Neither of those but at his pleasure , has Matter of worth with good aduisement pend . Either of those ( the wonder of his age ) Vnder base subjects shadowe matter sage . Now let who list this as a toye dispise , Such worthy Patrones since thou hast in store : What though thy subject be of little price ? Thy wit app●eres thereby to be the more , Then let thy Flea step forth , since Frogges and Mice And little Gnats haue led ●he way before . Feare not though Momus brood still carping bee , He snarl'd at Homer , let them barke at ●hee . R. P. Gent● DEMOCRITVS his Dreame . OR , The Contention betweene the Elephant and the Flea . WHen Titans Carre in th' Ocean was drencht & Phoebus burning heat by Tethis quencht And Arcas through the skye did driue his Teame , My r●stlesse sprite met with this merry Dreame . DEmocritus ( me thought ) chancing to meete Weeping Heraclitus , thus did him greete . What madnes doth possesse thy better parte , That wilfully thou ●at'st vp thine owne harte ? Call backe thy thoughts , and veiwe this wide worldes stage , Beholde ( with me ) the follyes of each age . Marke for what trifling royes , young men doe sell Their wealth and strength , Heraclite marke them well : And see againe when th' one foot 's in the graue : The lesse men need , how still the more they craue . This mark● , with laugh●er sure thy sides 〈…〉 Or else I holde thee of the Gods accurst . Not so ( quoth he ) I knowe I am a man , Needes must I greiue to see mens follyes than . That man is voyde of all humanitie , Who is not toucht with others miserie . Can one be such as you your selfe professe , And see the shape of man proue reasonlesse● Can he see this , and yet his eyes be drye ? He is no true Philosopher think I. Reason's the forme of man , he who wants this , May well be like a man , but no man is . Marke this with me ; and then I make no dout , Thou 'lt laugh no more , but weep thine eye-balles ou● . Th' art much deceiu'd ( Democritu● replyes ) To think that this could make me wet mine eyes , Vnles much laughter caus'd some teares distill ; Should I so farre pertake an others ill As hurt my selfe , for seeing him so doe● He playes the foole , should I be foolish too ? But see how mightye men weake o●es dispise , See how rich fooles contemne the poore , though wise . And see againe , how in their owne conceit , The least will not giue place vnto the great : See this and laugh● if this too little seeme , I 'm sure thou 'lt laugh if thou but heare my dreame . To heare of these disorders makes me weep ( Quoth he ) let 's heare what mirth comes frō your sleep List then : Me thought a christall streame did glide Alongst a valley , by a Forrest side : Through which an heard of Elephants did swimme , From forth the desart , to the hither brimme : Me thought it did me good ( euen as I slept ) To see the goodly order that they kept . The elder had a care , till all were o're To keep the weake and yongest still before ; For so with lesser perill might they passe , whilst yet the quiet streame vntroubled was . And if that any danger hapt beside , For their defence they better might prouide . No sooner had the last set foot on land , But all the rest about him make a stand : When thus the big bone'd beast the rest bespake : Perceiue you not how all the Forrests shake When I doe passe along ? how eu'ry tree Doe bend their tops ( in dutie ) vnto me ? What beast in desart can with me compare : I speake not now of the sex-chaunging a Hare , Th' earth deluing Coney , or the subtill Fox , The nimble Ape , nor of the labo●ring Oxe , The watchfull Dog , nor of the long-lyu'd Hart : For most of these at their owne shadowes start . My awfull presence casts into a feare The glut'nous Wolfe , and the ●leep-fat●ed Beare : The swift-foot Tyger , and th' adulterous Parde ( Which yet to wrong the Lordly Lyon dar'de ) Fea●es ●ine aspect : the spo●ted Pa●t●er too Do●h stand in dread , and so all th' others doe . Why should I place vnto the Lyon giue ? I knowe there is not any Beast doth liue Who dare compare with me in any thing : B●t all would giue their voyce I should be King. Content thee sonne ( his Mother then replide ) Though thy great strength can no way be denide Misgouern'd strength ( ô this too well I knowe ) Often procures his owners ouerthrowe . Then bragge not of t●y strength , ô would t' were lesse ! Thy too much strength may work thine owne distresse : Though Can and Will not be a noble thing , A Subjects can's not gratefull to his King. Keep thee within thy bounds , and then thy might Will glad thy freinds , and will thy foe● affright Tush , tush , quoth he , leaue off your talke I pray , Ther 's no Beast dares my peerles worth denay . But all this talke a li●●le Flea did heare , Which sate close feeding vnderneath the eare Of a poore Sheapheards Curre● the which for feare , Was crept into a bu●● and hid hi● there . The Swa●●e himselfe ( when ●e these beasts did se● ) Did ( for his safetye ) climbe into a tree . But the bolde Flea ( not any whit agast ) To his proud ●peech , this answer m●d● a● last . How long shall vn●o●t●●●●ed arrogance Exalt itse●●e● how long shall 〈◊〉 ●●●ance Without or checke , o● curb● , hi● hatefull cre●●● Let Flyes then harbour in the Eagles nest : Let little starres compare them to the Sunne , Let all to th' first confused Chaos runne . Who euer thought such insolence to finde , In this huge lump● of ●olly , this bace hinde ? Th●u thought'st perhaps , my vaunts now no beast hea●es : Yes ; know that fieldes haue eyes , & woods haue eares● Is there no beast who can with thee compare ? Yes very many , who both can and d●●e . Euen I my selfe ( though of a thou●and least ) Doe estimate my selfe a nobler beast Then thou , or any of thy lumpish race : And feare not so to tell thee ●o thy face . The Elephant hearing a little noyes , Said thus : my friend● frō whence proceed● this voyce● Towards the bush he cas●s his scornf●ll eyes , Where the poore Cu●●e halfe dead fo●●eare h● spyes . Alas , why should he fea●e ( Her●cli●e said ) He trespas● not , why should he be a●●●aid ? But ( quoth the other ) he relei●'d his fo● , Did he no● wrong him ( think you ) doi●g so ? No , what he did wa● done against his will , The mind● doth make the fact , or good or i●● . I , but ( quoth he ) the thought we cannot ●ee , As is the fact , so must our iudgemen● b●● . What though the Dog had done no 〈◊〉 at all● Yet if the other pleasde i● so to ●all , He durst not stand to iustifie the deed . For why ? we see the slender-yeilding reed Doth stand , when as the sturdye Oake doth fall . For mightie men must not be striu'n withall , To fawne & crouch , and tell a softe smooth tale Doth often speed , when force will not preuaile . This knewe the Dog who better dayes had seene● ( for in his youth he had a Courtier beene ) With faithfull seruice he to please did striue : But honest faith , takes not the way to thriue . But why doost weep ? Heraclites then wept , Yet listning to his speech , he silence kept . I weep ( quoth he ) to heare , that flatterie Should often better speed then veritie . I weep to see how rich ones take delight To entertaine each plump-cheekt Parasite . All doores stand ope to euery claw-backe lout , Whilst honest truth is forc'd to stay without . How wisdome findes but slender entertaine , Whilst doltes and fooles doe licke vp all the gaine . No meruaile quoth the other so let bee Dawes best with dawes , like with their like agree● Then forward with your Dreame ( Heraclite ●aid ) You left where as the dogge was sore affraid , Then thus : forthwith out of the bush he cralles● Before the Lordly beast he prostrate falles . He humbly lickes his feete , and then him prayes To weigh with fauour his distressed case● Most mightie Lord ( quoth he ) I hope you see , That gain●t my will this villaine dwels with me : Betwixt my teeth I soone would crush the patch , If I could finde the meanes the dwarfe to catch . But good my Lord no more of this ( quoth he ) ( Leaning his mightye limbes against a tree ) I pardon thee : but where is that bolde squire Who durst compare with me ? I much desire To see that caytiffe , that presuming elfe : Heere am I ( quoth the Flea ) and shew'd him selfe . Heere am I ( quoth the Flea ) ready to proue What erst I said , and downe he throwes his gloue : Then trye the quarell , when and how thou dare● Thou h●ar'st I dare my selfe with thee compare . The Elephant ( then smiling in disdaine ) Said thus : know wre●ch , I count thy vaunts but vain●● For why ? if to this strife I should agree , I should disgrace my selfe and honor thee . Alas , what glory should I thereby gaine● If thou , and all thy eluish race were slaine ? But t' were a credit for thee for to dye , Slaine by so great and mightie beast as I : The nimble Flea , thus interrupts his speach , Thou striu'st in vaine my worth for to impeach● This is a cowards common vsed pretence , It stands not with mine honour : this defence , Serues for a sheild to shelter cowardise , But is derided of such as be wi●e . What ? doe I not esteeme my life as deare As thou thine honour ? nothing but pale feare Doth daunt thy courage onely fear 's the l●t , Then th'Elephant , thou dost thy selfe forg●t : For ( each one knowes ) vnstaind nobilitie Keepes vs aliue , although our bodyes die . Doe I forget my selfe ( the Flea did say ) But who did then forget him selfe I pray , When this vnweildie masse of thine , did dare Vnto the Lyons grace it selfe compare ? Doe I forget my selfe ? I doe thee right : I offer thy huge bulke the single Fight . Thou standst vpon thine honor : I tell thee I 'le prooue my selfe the nobler beast to be . Thy blood is stayn'd by this vilde traytrous act : Admit it were not , thou 'lt denay the fact . I 'le proue when that thou wert the best of all , Thy worth ( compar'd to mine ) would be but small . And let what Beasts thou wilt , iudge in this case , Till when , I will not yeild to thee an ace . Each Beast in his owne cause is partiall , And in his owne conceit , each dwarffe seemes tall . ( Quoth th'Elephant ) By others , let 's be tride , Let others censure , this debate decide . Who feares the tryall , doth his cause mistrust ; So doe not I , knowing that mine is iust . Chuse thou an arbitrator for thy part , And promise from his censure not to start . I le doe the like● let this be done with sp●●d . See yonder Bull which he●r belowe doth ●●●d , Shall be my days-man , if that he agree . And ( quoth the Flea ) yo● a Mou●e shall be for me . Why dost thou start ? why art thou so dismaid ? What ( on the suddaine ) makes thee so affraid ? The Mouse ( quoth he ) shall neuer iudge my cause : He is mine enemye , wherefore the lawes Permit me from his censure to appeale , With that vile vermin I will neuer deale . Is this the beast ( quoth he ) vaunted euen now , Each other beast would at his presence bow ? And see ! a little Mouse doth make him quake : No meruaile though the very trees did shake For awfull feare , as he along did passe . Is this the beast ? sure it some other was . But since the little Mouse ( which I did chuse ) ( For that he is thy ●oe ) thou dost refuse : I 'le name an other , though I might defend Me from the Bull , because he is thy freind . Thy freind said I ? you 'r of one kindred all : For b Bulles of Affricke some folke did you call . I refuse none , from greatest to the least , And loe , the Wesell , that same Princely bea●t , Who ( arm'd with Rue ) aduentrously dares ●ight With the soule Ba●●liske , which killes with sight ; He dares encounter that same poys●nous breath , Which vnto many mort●lles causeth d●●th . That Prince shall be my dayes-man ( if he please ) I choose him arbitrator for the Fleas . Imagine all agreed , the dayes-men set , Bent to decide the cause for which they met . The Elephant did first the silence breake . ( For 't was his lot that he the first should speake ) The arbitrators had such order tane , That either should his owne cause first explaine , Without all interrupting , or impeach , If th' one then could except gainst th' others speach He briefly should declare wherein , and why : And they would giue thei● censure by and by . The Elephant ( by lot ) the first place wins , And thus with bolde erect●d lookes begins . My Lords ( who set to arbitrate our cause ) I hope you shall not need long time to pause , To passe your censure , when both partes you heare , For I shall make it very plaine appeare , This little Skip-iack beast , his worth is small . Why grace I him so much ? no beast at all . For eu'ry beast produceth his owne kinde : But Fleas to breed of sweat and dust we finde . As his beginning is obscure , and bace , So of his life is the whole course and race . Yet graunt he were a beast , graunt him so much : What judgement is so blinde to thinke him such , As that he may be likened vnto me ? Whose breath oreturnes ten thousand such as he● Looke on our statures , see what oddes there is , Such difference is there 'twixt my worth and his . His person 's little , little is his worth : What acte praise-worthy can such dwarffs bring forth You see my limbes are large , my ioynts are strong , Able to further right , or right my wrong : Let me speake boldely , ther 's no beast in field But that ( for strength ) to me will easely yeild . Beholde ( my Lords ) this Castle-bearing backe , And thinke what strength is in this dwarfish iack . Yet durst the elfe prouoke me to the fight ; Well might the world henceforth contemne my might If with this atomye I should contend . But too much time in that 's well knowne I spend . Leauing the bodye , let 's come to the minde : How many vertues therein shall you finde ? My fortitude in this most plaine appeares , That man ( who rule ouer all creatures beares ) Haue often vs'de my seruice in the warres . Euen Kings of men , in their most bloudy iarres , One gainst an other , vs'de my help and ayde . Who euer ( in their warres ) the ●leas help pray'de ? The Kings of wealthy I●dye vs doe chuse As their chiefe champions , and our help vse In all their battailes : and in vs doth stand Their confidence , and hope of all their band . And not without great cause : for I haue beene Whereas my father fighting I haue seene , His a rider being downe and almost slaine , He wich his trunke did set him vp againe : And forth his bleeding wounds the arrowes drewe , Did neuer Flea like haughtye courage ●●ewe : Nay more , we fought ( ô let me vaunt of this ) Gainst the worlds wonder , proud S●●ira●●● . Gainst her we ●ought , gain●t her we did preuails , When as the King of Ind ' she du●st a●●aile . Let my foe shewe when he wa● such a f●●ld , And I the victo●y to hi● will yeild . He turnes his feeble might against his friend , And suckes their bloud who doe him harbour lend . But I conuert my force against my ●oes , The wakefull Dragon , and Rhenoceros Arm'd with strong scales , and with a peircing horne Vpon his wreake●ull nose , who holdes in scorne But once to speake to such a wre●ch as thee : Yet both their ●orces cannot conquer mee . To proue my fortitude this shall suffice , Because I knowe ( my Lords ) you both are wise . Now if my dyet you will estim●te , ( I dou● not ) you will graunt me temperate : For temperance consisteth ( as I thinke ) Cheifly in th'vsage of our meat and drinke , And Venus sports : in these ( this vertue 's plaste ) He 's temperate , who sober is and chaste . My food is such as from the earth doth spring , I liue not by the death of any thing . I feed not ( as the Flea ) on others blood , But the greene gras●e con●ents me for my food . My drinke is such as the cleere Fountaines gi●e● And thus doe I ( not harming others ) liue . As for the vsage of the acte of kinde , Not any beast more temp'rate shall you finde , We bath our selues both before c●i●●re , As likewise when 't is done : thus a●e we su●e T' auoyd vncleannes : and our selues suffice To vse this whilst we liue but twi●e or thrice . In our liues length our temp'rature appeeres , For many of vs li●● three hundreth yee●es . Whilst such as thou ( the truth if you 'l confesse Shorten your liues with ryot and excesse . a Phisitians which can bo●●h vp your health , Like vultures ( whilst you liue ) pray on your wealth , As garments which are rent , bo●chers peece ore ; Your crazie bodyes ( they ) with drugges restore . Thus are your liues a liuing miserie , And death 's procur'd by some extremitie . But I with temperance my life prolong● And ne're ( with Phi●icke ) doe ●y body wrong● My hope of health in mine owne guiding stands● I list not put my life int'others hands . O thrice vnhappy he , whose good or ill , Stands in th' aduenture of an others skill . Now will I speake of prudence : which in deed Should haue bene spoke of f●●st , bu●●le pro●eed● Religion ( which should be naturall As meate and drinke ) as common vnto all● Though it of some slightly regarded be , Yet is esteem'd and practised by me . Of prudence this I holde the cheifest part , From seruice of the Gods no whit to start . And to be briefe , I carry such a braine , Of Letters I the knowledge can attaine . What would you more ? euen this same excellence Betwixt vs two declares the difference . Heer might I speake of iustice : I wrong none , But giue that which is due to euery one . Of curtesi● heere might I something say , How when I meete one straying from his way , I doe direct him how his course to bend , And him from force of hurtfull beastes defend . I could say more , but what need more be said ? I onely this will adde : all beastes were made To serue the vse of man , who doth this best , In this approues him nobler then the rest . My strength auailes him much : and when I dye , I leaue my teeth which men call Iuorye● Aliue or dead the Flea doth nothing else But troubleth euery one whereas he dwels . If this be true ; as I in nothing li'de , Why pause you to giue sentence on my side ? Thus did the Elephant lay ope his case , And then with silence to the Flea gaue place . What ( quoth Heraclite ) did he gaine his suite ? What said the Flea ? was he not quight strucke mute ? Tell me Democritus what said the elfe ? Euen thus ( quoth he ) he answered for him selfe . Graue arbitrators , now your selues haue tride This beastes proud arrogance and daring pride , But heare me plead ( with patience ) for the Fleas , Then may you giue your censure as you please . Th' one part vnheard , who lets his verdit passe , Though he iudge right , no vpright iudge he was . I knowe you doe reserue th' one eare for me , Though not so great a beast , aswell as he . Indeed I was not hid as in a Tombe For two a yeeres space within my mothers wombe . Yet looke what oddes is betweene slyme and dust : Such difference is twixt our beginnings iust● At first the earth did eu'ry creature breed , Yet he contemnes the earth as impure seed . Proud beast who dares our common mother call Impure and bace , th' earth's mother of vs all : But he triumphes in his vnweildye masse , Let this goe currant , it will come to passe That you ( my Lords ) and all beasts else saue he , Yea euen the Lyons selfe despis'd shall be . He would ore crowe me , for I am so small , Let this be suffred , hee 'l out-braue you all . Vertue consists not in the quantitie , But rather is an inward qualitie . We more esteeme the little Rhemora Then the huge Whale : this little fish can stay A Ship that 's vnder sayle , in her swift course : In a rough storme , gainst winde and waters force . Who makes a do●t but little Philomel ' The yron stomackt Estridge doth excell : And though faire Ladyes much esteeme her coate , Shee more delights them with her sugred noate . The Ceder then the Vine is much more tall , And yet the Vine is more esteem'd of all . What wants in stature ( oftentimes we finde ) Nature repayes it double in the minde . But with his mightye strength he doth me presse , Gainst which I set mine actiue nimblenesse . If that he fall , he cannot rise againe , But like a logge he lyes vpon the plaine . By this meanes is he made the hunters praye , When with a halfe out tree they him betray . In that great a battaile and that bloudie fraye Betwixt the beasts and birds : we lost the day , Not through their strēgth ( as they themselues confesse ) But rather through their actiue nimblenesse . My seruice that day to you all 's woll knowne , And therefore need not vauntingly be showne . Then was I well esteem'd of great and least , Who then made dout if that I were a beast ? I see a Soldiers seruice is forgot , In time of peace the worlde regards vs not . But to proceed ; he pra●es of fortitude , And , that he 's valiant would faine conclude . He counts strength valour , but he judgeth wrong Who ●aith the Oake hath valour : yet 't is strong . But he ( he saith ) hath many battailes fought , I , but true valour neuer danger sought . Rashnes , it selfe doth into perill thrust : That 's onely valour where the quarrel 's iust . But when as vnsought danger doth betide , His prowesse then true valour will not hide . For such as wi●hout all foresight are bolde Foole hardye , and not valiant we holde . Let this great warriour , I pray you shewe For what iust cause these warres he did pursue● What , is he mute ? then I the cause will tell , For that his Lord to fight did him compell . He saith that man his help doth ofte times craue , It 's false , he doth commaund him as his slaue . No , doe not thinke such judgements to delude , Amongst some fooles vaunt of thy seruitude . Men vse your seruice often to their cost , For one day 's wonne through you , there are three lo●t . Not warre alone , but other fear●ull things , ( And chiefly such as death ofte with it brings ) Are fortitudes true objects● heerin lyes His ch●ifest force these perrils to despise . When man with pressing nayle seekes me to kill , My guts about my heeles , I march on still . And though in this great broyle I was ●eere slai●e , The daunger past , I boldely bite againe . Was thy Syre's valour ( thinkst thou ) like to this , When as thou fought gainst proud Semiramis ? Hast thou no * wound ? may be thou wilt not start , But I fight hauing lost my hinder parte ; Euen halfe my body being tane away , I flye not but dare still maintaine the fray . I dare aduenture in each dangerous place , And beard the boldest Ruffen to his face : What dare I not ? I knowe that I am f●ee , And doe enioy most perfect libertie . He brags that he is entertain'd of Kings , And so am I , but yet for diuers thinges . He as a drudge or as a sturdie slaue , My company at bed and boord they 'l haue . The fayrest Ladyes that doe liue in Court , Will sometime entertaine me in such sort ; As he would hang himselfe to finde the grace , But once to harbour in so sweet a place . O , this is such a sweet felicitie● That men enuying my prosperitie , Haue wisht to be transformed into Fleas , That so they better might their fancie please . By this desire of theirs is plainly showne , They thought my state was better then their owne : And therefore men ( for all thy haughty vaunts ) Neuer desire to become Elephants● For if they so were chang'd , they plainly see● Their state should be made worsse , not betterd bee● My shape they wish for , thereby to obtaine This libertye which else they cannot gaine . The coyest dames in Citie or in Court , Affoord the Flea free scope him selfe to sport In their softe bosomes : and without denay , At his best pleasure he may lower stray . I say no more of this least I be blam'd , But thus conclude , I am a Courtier fram'd . My face and legges , will suite a Prince his hall , For th' one I knowe is smooth , the other small . Vaunt on and spare not of thy migh●y foes : I will reioyce I haue such freinds as those . Much of thy sober dyet thou doost preach The Fox hates grapes when they 'r out of his reach . So needy beggers speake of pouertie , And gelded men vaunt of their chastitie . Thou neuer knewst what better dyet ment , And therefore arte with such base stuffe content Man , who deuoures both birds , and beasts , and fish , Will spare his bloud for me to be my dish . Thus I reuenge the bloud of beasts ar● slain● To feed his paunch ; and shed his bloud againe . I thinke in this thou quit'st vs free from lust , In that thou saist we breed out of the dust . Thou tel'st vs also of thy curtesie , Are these the markes of thy nobilitie ? These vertues which thou nam'dst may gentrie trye● But wherein art thou nobler yet then I ? That thou canst learne to knowe a Letter ? ●ush : I count that learning hardly worth a rush . To what good purpo●e canst thou this applye ? Bu● I am skilfull in Astronomye . I can foretell what wea●her s●all ensue , And thereof before hand by signes I shewe . When I bite sore , the Plow-man knoweth plai●e ( Foretolde by me ) he shortly shall haue raine . When h● doth snor● secure , I him awake , That to good thoughts himselfe he may betake● Thus doe I wisely things farre off foresee , And not such onely as before me bee . Art thou religious ? I am so too , For looke what men awak't by me s●all doe Is mine● mine are their vowes and prayers all● What good they then shall doe , I may mine call . And to be briefe , thus I conclude in fine : All that they thinke , or say , or doe , is mine . Thou saist thy teeth are good , they are : but when● When thou art dead : they 'r neuer good till then . What good thou liuing doost , that is thine all : But good done after death , scarce ours I call● How long thou liu'st I care not , nor can tell , How long we liue it skils not , but how well● And for mans seruice I come not behinde● He proffits but the bodye , I the minde . Thus haue you heard ( my Lords ) both him and 〈◊〉 . And both of vs awai●e for your decree . If that he doe except against my speech , With fauour heare mine answer I beseech . Thus did the F●ea ( me though● ) conclude his Theame● At which I hea●tily laught euen in my dreame . How now Herac●●●●s , doost not laugh yet ? At what quoth he ? me thinks this tale should ●et Teares from the hardest flin● : laugh I doost aske ? What , to see vice thus put on vertues maske● To heare a villaine tell so smoo●h a ●ale , And hipocrites set vp so full a saile ? To see how great ones still would greater be● And none contented with their owne degre●● How lightly others vertues some doe weigh , Whilst that selfe loue doth beare so great a swaye● O , when I heare that beasts vse rea●on , then I weep to thinke beasts li●e in shape of men . But on , I pray you on , your dreame pursue , And let me knowe what verdit did ensue . Nay stay ( quoth he ) you are too forward , ●ie : First pray you heare the Elephants replye . My Lords ( quoth he ) before you fur●her goe , I pray you heare me speake a worde or two . Mine enemye thinkes with a glo●ing tongue And smooth filde speech , to boul●ter out his wrong . Thou tels how great ones doe thee entertaine● And yet euen those thy company disdaine . But doe they ●arbour t●ee , and giue thee food● The more vngratefull thou to sucke their blood . This is the wicked custome of our dayes , To seeke thei● ruyne who first did them raise . Foule sinne hath set her markes vpon thy backe , And ( like her selfe ) hat● cloathed thee in blacke . Doe Ladyes harbour thee ? thou doost them wrong : They all would rather haue thy roome then throng Too many such intruding mates we haue , Who boast how Ladyes doe their presence craue . Thou rau'st gains● great ones , rail'st against their life , Such foule mouth'd curres are now adayes too ri●e . So vse base groomes seeking themselues to raise● Discredit others , others doe dispraise● Wanting desert , he to your fauour flyes : But heerin ( as I thinke ) true bountie lyes , That you may be enforced to wrong none For that you doe entend to giue to one . For many often-times such gifts doe make , They are inforst from others for to take . The enuye of my greatnes makes him speake , He must haue vent , or his swolne hear● will breake● As shadowes still attend vpon the Sunne , So glory ye● could neuer enuye shunne . Where as fire is , there alwayes will be smoake , Enuye will euer seeke vertue to choake . Thus haue you ●eard in briefe what I can say , Thus ends my speech , I for your censure stay . But the● the Flea ; yet heare me a 〈◊〉 words ( According to your order ) reuerent Lords . He sayes , mongst great ones I my selfe intrude , And then doth charge me with ingratitude , O see how well his speeches doe agree : Obserue them well , you 'l finde them contrary . Either their entertaine must willing be , Or from ingratitude acquit me free . Am I in debt to him who did me good ? Yet to his power alwaves the same withstood ? The wise oft-times reap profit from their foes , Yet who accounts them bounden vnto those ? If that turne good which for my hurt was ment , I le thanke my fortune , and not his intent . But was he willing ? then I may conclude , He wrongs me much , who saith I did intrude . Fauour and force , neuer so well agree , That both at once can in one subject bee . But when he sawe his speech truth's colour lacke , He wrangles at my colour , cause t is blacke . Mislikes he blacke ? heerat much meruaile I : He neuer could abide his a contrary . He knowes not well what 't is stands in his light , He neither can away with blacke nor white . I enuye not thy greatnes , for with all , Such as thou art ( I knowe ) will be thy fall . Little I am , and little will I say , But heere I end , and doe your verdit pray . Heroclit● said shewe what their censure was● I long to heare on which side it did passe . Then must you lose your longing ( I le be plaine ) Or else must stay vntill I dreame againe . I thought ( to heare the verdit ) to drawe neare , And so awak't , and thus my dreame you heare . What dost not laugh ' thou art no man at all : Laughter to man is alway naturall , And to a man onely : if thou bee'st not such , Though thou laugh not , I will not meruaile much . No man quoth he ? why , dost thou count him none Who is not toucht with each affection ? Well , be it so : although I laugh not now , I could ( if I see cause ) as well as thou . But heere were rather greater cause to weepe , If cause of either can proceed from sleepe . For when as all these ●oggie fumes are spent , Which to the braine , were from the stomacke sent . Our restlesse phantasies repeat things ore , Which we imagined the day defore . For nothing comes in our intellgence , Which was not let in by the doore of sence . The seu'rall thinges which we awake recite , In dreames our ●ancies oftentimes vnite . As when of golde and mountaines hath bene tolde , Our dreames present vs mountaines all of golde . We talke of horses , and of flying things , And then we dreame of horses that haue wings . T is like of beasts , and strife , hath beene thy theame , And that from thence proceedes this idle dreame . Idle doost call it ? quoth Democritus ) Yet rather had I thou shouldst terme it thus , Then to interpret , or to wrest it , so As curious and busie heads would doe . What by the Flea ? what by the Dog was ment ? What by the Elephant , was his intent ? They 'l ayme at this , and that perticuler , And each thing as it pleaseth them transfer . Such fooles as these would descant on my dreame , And it interpret , as it best shall seeme To their weake wit , and blunt capacitye , Censure each worde , each sentence misapplye . If I should light on such a giddie asse , I 'd scorne to answer him , but let him passe . But vnto thee an answer must be sought , You say dreames doe repeat but things forethought , In such 't is true , as sleepe free scope affoord , But such as I vse sleepe , not as a Lord , Not suffring it to rule , but serue our need , And thus from this same sorte of dreames are freed . Such dreames as these on morning sleepers ●reep , And hap to such as glut themselues with sleep . In sleep our soules a vse their diuinitie , And hence we proue their immortalitie . For whilst we sleep , our bodyes are as dead , And then they stand our soules in little stead● And yet ●ost perfect in her workes is shee , Whilst that she ●hus is from the body free . Her faculties now can she vse so well , That thinges to come she sometime ca● fo●etell . And since she life do●h to the body giue , We knowe she can without the body ●●ue . To such as doe their ●oules vncombred keepe , The Gods reueale their secr●ts in their sleepe . Thus vnto me perhaps the Gods haue done , And therefore I●●lon ( God 〈◊〉 sonne ) Shew'd me this vision , thereby to ●aske Some vice , which thus in shape of beasts did m●ske . The Elephant● the Fl●● ; t●●●es generall : So eu'ry one of ei●her kinde we call . Some kinde of faultes , and not some ●aultie me● Are heerby noted it appeareth then . Why make you this Apologie ( quoth he ) I hope you ●a●e me no ●●ch foole to be Thus to coni●cture ; how so ere it seeme , I let it passe knowing 't was but a dreame● The Gods haue something else to doe beside , What man ? a you say th'a●e many worlds to guide . Thinkst thou the Gods will lea●e their heauenly ioy●s , And thus molest themselues with such like ●oyes ? No , no , they are bu● idle fantasies , Which from thy ●i●th-deuo●ed thoughts arise . No , no , fond man , these worde● he w●eping spake , This same name ( man ) makes 〈◊〉 all mirth forsake . For what is man ? nought else but miserye : No sooner borne , but he begins to dye . Hee 's weeping borne ; which proues hee 's borne to weep● And all his life's or spent in woe , or sleep . Nay this his misery doth proue most plaine , That not one man could become young againe . On this condition to repeat o're , Both th'woes and pleasures which he had before . O no , there is no man so fond , but knowes That for one pleasure , he had twenty woes . Heere teares did drowne his speech ( which ●a●t did fall ) Thinking to com●or● him , I wak't with all . A Shadowe of a shadowe thus you see , Alas what substance in it then can bee ? If any thing herein amisse doe seeme : Consider 't was a dreame , dreamt of a dreame . FINIS . Many , many things haue written , When th 'ad better still haue sitten . Peraduenture so had I : Yet I knowe no reason why . It 's a foolish toy I write● And in folly most delight : Then ( I hope ) it will please many , And not be dislikte of any , Euen from tales of Robin Hood , Wise men alway picke some good . None ( I trust ) offend I shall , So I take my leaue of all . Peter Woodhouse . Notes, typically marginal, from the original text Notes for div A15692-e700 a the Hare is said by Aristotle & Pliny to be one yeere male , an other femal a The Elephāt standeth in fear of y e mouse for that she will 〈◊〉 vp his tr●nck● & throgh it into his head somtimes . b Whē Pyrrhus King of Epirus warred against y e Romās he had Elephants in his army which the Romā● hauing ●euer seen any of thē before , termd Bul● of Affrica . Plutarch in the life of Pyrrhus . a The like was doone by the Elephāt of K. Porus in his war against Alexa●der but this was after y e time of Democritus who is supposed to dreame this dream a Xenophō Libr. 1. de Insti● : Ciri . a for so lōg time is it reported y ● Elephant going with young . a The Bat in this fray tooke parte with beasts & therfore after the victory was int●●̄d this punishmēt neuer to fly but by twilight . * The Elephāt being wounded , rageth against all y t come in his way , & so doth more hurt on his owne party Ouid. a It is written of the Elephant , that he cānot away with y e sigh● of white colour . a We read how y e Crocodile will weap by nature : the ●ye●● will counterfe● 〈…〉 & 〈◊〉 , bu● no 〈…〉 man ) can laugh by nature . a So saith Cici . in his book de senectute , alleaging it out of Xenophon de exped . Cyr● a Democr . held opiniō that there were many worldes , w t Alexander the greate hearing of , wept , because hee had not fully conquerd 〈◊〉 of thē . 
A26488	----	Æsops fables, with the fables of Phaedrus moralized, translated verbatim, according to the Latine, for the use of grammar schooles, and for children ... / published by H.P. Aesop's fables. English. This text is an enriched version of the TCP digital transcription A26488 of text R17850 in the English Short Title Catalog (Wing A686). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 66 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A26488 Wing A686 ESTC R17850 13041574 ocm 13041574 96870 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26488) Transcribed from: (Early English Books Online ; image set 96870) Images scanned from microfilm: (Early English books, 1641-1700 ; 404:5) Æsops fables, with the fables of Phaedrus moralized, translated verbatim, according to the Latine, for the use of grammar schooles, and for children ... / published by H.P. Aesop's fables. English. Aesop. Phaedrus. Fabulae. H. P. [9], 68 p. Printed by I.L. for Andrew Hebb ..., London : 1646. Reproduction of original in British Library. eng Fables. A26488 R17850 (Wing A686). civilwar no Æsops fables, with the fables of Phaedrvs moralized, translated verbatim, according to the Latine, for the use of grammar schooles, and for [no entry] 1646 11906 7 0 0 0 0 0 6 B The rate of 6 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-12 TCP Assigned for keying and markup 2007-12 Apex CoVantage Keyed and coded from ProQuest page images 2008-01 John Pas Sampled and proofread 2008-01 John Pas Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion AESOPS FABLES , WITH THE FABLES OF PHAEDRVS Moralized , TRANSLATED VERBATIM , ACCORDING to the Latine , FOR THE VSE OF GRAMMAR SCHOOLES , AND FOR CHILDREN , That with the more delight , they may learne to reade the English Tongue . Published by H. P. LONDON , Printed by I. L. for Andrew Hebb , at the sign of the Bell in Pauls Church-yard . 1646. THE PUBLISHER TO the READER . TO make an Apologie for the Translation of Schoole-books into English , were vaine : the great fruit that hath redounded thereby to the Teacher and the Learner , hath sufficiently approved it : my part at this time is , to testifie my approbation of this Worke after perusall , to satisfie the Printers motion : accordingly , I have compared it with the Originall Latine , and find it an exact Grammaticall Translation thereof : and therfore commend it to the use , as well of young Grammer Schollers , as to the new learners of the English Tongue , who by reason of the pleasant Fables therein , will be much allured and delighted to learne to read English . Vale . The Printer to the Reader . THat this young AEsop might not prejudice the old one , it is thought good to give the Reader notice , that there is extant another larger edition of AEsops Fables ( not Grammatically construed as this is ) Primed of an English Letter , to be sold where this Edition is , containing the Life of AEsop at large , together with the Fables of Avian , of Alfonce , and of Poge the Florentine . THE TABLE OF AESOPS FABLES . Fable . 1. OF the Cocke . 2. Of the Wolfe and the Lambe . 3. Of the Mice and the Frogs . 4. Of the Dogge and the Shadow . 5. Of the Lion and certain other Beasts . 6. Of the Wolfe and the Crane . 7. Of a Countrey-man and a Serpent . 8. Of the Boare and the Asse . 9. Of the Citie-Mouse , and the Countrey-Mouse 10. Of the Eagle and the Crow . 11. Of the Crow and the Fixon . Fable . 12. Of the Lion spent with Age . 13. Of the Dogge and the Asse . 14. Of the Lion and the Mouse . 15. Of the Kite being Sicke . 16. Of the Swallow and other Birds . 17. Of the Frogs and their King . 18. Of the Doves and the Kite . 19. Of the Thiefe and the Dogge . 20. Of the Wolfe and the Sow . 21. Of the Birth of the Mountaines . 22. Of the Hound . 23. Of the Hares and the Frogs . 24. Of the Kid and the Wolfe . 25. Of the Hart and the Sheep . 26. Of the Country-man and the Snake . 27. Of the Fox and the Storke . 28. Of the Wolfe and the Carved-head . 29. Of the Iay . 30. Of the Fly and the Emmet . 31. Of the Frogge and the Oxe . 32. Of the Horse and the Lion . 33. Of the Horse and the Asse . 34. Of the Birds , and Foure-footed Beasts . Fable . 35. Of the Wolfe and the Fox . 36. Of the Hart. 37. Of the Viper and a File . 38. Of the Wolves and the Lambs . 39. Of the Wood and the Countrey-man . 40. Of the Belly and the rest of the Members . 41. Of the Ape and the Fox . 42. Of the Hart and the Oxen. 43. Of the Lion and the Fox . 44. Of the Fox and the Weesill . 45. Of the Horse and the Hart. The Table of Phaedrus Fables . Fable . 1. OF the Wolfe and the Lambe . 2. The Frogs desired a King . 3. The proud Iay and the Peacocke . 4. A Dogge carrying flesh over a River . 5. A Cow and a Goat , a Sheep and a Lion . 6. The Frogs to the Sunne . 7. The Fox to a Mans Image . 8. The Wolfe and the Crane . 9. The Sparrow Counseller to the Hare . 10. The Wolfe and the Fox with my Lord Iudge , the Ape . 11. The Asse and the Lion a Hunting . 12. The Hart at the Fountaine . 13. The Fox and the Raven . 14. Of a Cobler , a Physitian . 15. The Asse to an old Shepherd . Fable . 16. The Sheep , the Hart , and the Wolfe . 17. The Sheep , a Dog , and a Wolfe . 18. A Woman in Labour . 19. A Bitch a Whelping . 20. Hungry Dogges . 21. An old Lion , the Bull , and an Asse . 22. A Cat and a Man . 23. A faithfull Dogge . 24. The bursten Frog and an Oxe . 25. The Dogge and the Crocodile . 26. The Fox and the Storke . 27. A Dogge and a Treasure , and the ravenous Vulter . 28. A Fox and an Eagle . 29. The Asse scorning the Boare . 30. The Frogs fearing the warres of the Bull-battell . 31. The Kite and the Pigeon . FINIS . AESOPS FABLES . Of the Cocke . Fable 1. WHilst the dunghill Cocke scratched in the dunghill , he found a precious stone ; saying , Wherefore doe I find a thing so bright ? if the Jeweller had found it , none should have been more glad then he , because he would know the worth of it : it is to me uselesse , neither doe I esteeme it much : yea , truly I had rather have one graine of barley , then all the precious stones in the world . Of the Wolfe and the Lambe . Fab. 2. THe Wolfe , drinking at the head of a fountaine , seeth the Lambe drinking farre beneath him : he ran to him and rebuketh the Lambe , because that he made muddy the water : the Lambe beginneth to tremble , and to intreat him , that he would spare him who was innocent , & that he , ( sith that he drank farre beneath him ) could not trouble the drinke of the Wolfe , neither truly would he : the Wolfe on the other side rayleth upon him ; Thou cursed thiefe it is to no purpose what thou saist , thou doest wrong me alwayes : thy father , thy mother and all thy hatefull stocke , are enemies to me by all manner of wayes , thou shalt be punished to me to day . Of the Mice and Frogs . Fab. 3. THe Mouse did wage warre with the Frogs ; they did strive concerning the Government of the Marsh ; the battell was very hot , and doubtfull , the Mouse being craftie hiding himselfe under the grasse , setteth upon the Frogge treacherously ▪ the Frog being stronger in brest , and better at leaping , provoketh his enemy in open fight : a bulrush was a speare to each one of them , which battell being seene afarre off , the Kite draweth neere , and whilst neither of them taketh heed to themselves for the desire of the battell , the Kite snatcheth and teareth both the fighters . Of the Dogge and the Shadow . Fab. 4. THe Dogge swiming over a River , carried a piece of flesh in his mouth ; the Sunne shining even as it happened , the shadow of the flesh did shine in the waters , the which shadow being seene , the Dogge snatching at it greedily , did lose that which was in his chaps ; therefore he being amazed with the losse of the thing , which he had in his mouth , as also of hope , at first he was astonied , afterwards taking a courage , he cryed out so : Wretch , measure was onely wanting to thy lust or desire , there was enough , yea more then enough , if thou hadst not been a foole : now through thy foolishnesse thou hast lesse then nothing . Of the Lion and certaine other Beasts . Fab. 5. THe Lion had made a bargain with the Sheep and certain other beasts , to make a common hunting : they went to hunt , an Hart is taken , they divide him : they begin to take every part to every one as was meet : The Lion roared , saying , One part is mine , because I am most worthy , againe another part is mine , because I am excellent in strength ; Moreover , because in taking the Hart I have sweat more then others , I challenge the third part : to conclude , unlesse ye grant to me the fourth part , there is an end of friendship : his fellows hearing this , depart emptie and holding their peace , not daring to mutter against the Lion . Of the Wolfe and the Crane . Fab. 6. THe Wolfe having devoured a Sheepe , by chance the bones did stick fast in his throat , he goeth about and he entreateth help , no body helpeth him , every one telling him that he had gotten a reward for his greedinesse , at length he perswadeth the Crane with many flattering words , and with many promises , that his long neck being put in his throat , he would pull out the bone , which did sticke in his throat , but he mocketh the Crane seeking his reward : he saith , thou foole , get thee hence , hast thou not enough that thou livest ? thou owest me thy life , if it had pleased me , I might have bitten off thy neck . Of a Countrey-man and a Serpent . Fab. 7. A Countrey-man tooke home a Serpent found in the snow , almost killed through cold , and laid her to the fire : the Serpent receiving strength and poyson from the fire , and afterwards not being able to abide the heat , infected the whole cottage with hissing ; the Countrey-man runneth to him , taking up a staffe , he chideth with him for the injury done , with words and stripes : Would he render these thanks ? would he take the life from him , who had given him life ? Of the Boare and the Asse . Fab. 8. VVHilest the sluggish Asse mocked the Boare , he being angry , did gnash with his teeth ; ô thou most slothfull Asse , truly thou hast deserved a beating , but albeit , thou hast been worthy of punishment , yet I am unworthy who should take revenge of thee : mocke on without danger , thou maiest doe it scotfree , for thou art escaped through thy sluggishnesse . Of the Citie Mouse and the Countrey Mouse . Fab. 9. IT pleased a Mouse of the Citie , to walke to the Countrey , the Mouse of the Countrey seeth her of the City , she biddeth her to Supper , the Supper is ready , they goe to supper , the Country Mouse bringeth forth whatsoever she laid up for Winter , and she emptieth all her whole store-house , that she might satisfie the daintinesse of so great a guest . Notwithstanding , the Citie Mouse wrinkling her brow , dispraiseth the povertie of the countrey , afterwards she commendeth the plentie of the citie : returning home , she taketh the Countrey Mouse with her unto the citie , that she might make good in very deed , these things which she had boasted in words : they goe to the banquet , which the Citie Mouse had made ready daintily : amidst the banquetting , the noise of the key is heard of them in the lock , they begin to feare , and to flie , in flying , the Countrey Mouse both unacquainted , and also not knowing the place , scantly was able to defend her selfe : the servant going out , the Citie Mouse returneth to the table , she calleth the Countrey Mouse , the Countrey Mouse at length creepeth out , scantly having laid aside feare , she asketh the Citie Mouse who did invite her to drinke : whether or no , falleth out this danger often ? She answered , that it was daily , and must be contemned : then the Countrey Mouse said , is it a daily thing ? Verily these your dainties have more gall then honey , or pleasure : truly , I had rather have my povertie with securitie , then this your plentie with such tronble . Of the Eagle and the Crow . Fab. 10. THe Eagle having gotten a cockle , she might not get out the fish , by force or skill , the Crow coming to her , she giveth counsell , the Crow perswadeth him to flie aloft , and throw the cockle down from above upon the stones , for so it will come to passe , that the shell will be broken , the Crow remaineth on the ground , that she might watch the fall of the Cockle , the Eagle throweth down the Cockle ; the shell is broken : the fish was snatched away by the Crow : the Eagle being mocked is sorrowfull . Of the Crow and the Fixon . Fab. 11. THe Crow having gotten a prey , maketh a noise in the boughes of a tree , the Fixon doth see the Crow rejoycing , and runneth to her : and saith , The Fixon saluteth the Crow with very much commendation , I have heard often times , that fame was a lyar , but now I have experience of this in the matter it selfe : for as I goe now this way by chance , looking up to you in a tree , I come speedily to you blaming the fame : for the rumour is , that you are more black then the pitch , and I see that you are more white then the snow ; indeed by my judgment thou overcomest the Swan , and thou art more white then the Ivie : but if thou excell so in thy voice , as in plumes , truly I will say , that thou art the Queene of all fowles : the Crow allured with this flattering , maketh her to sing : but the cheese did fall out of her bill , whilest she made her to sing : which cheese fallen , was taken of the Fixon , the little Foxe taketh up a laughter , then at the length , it shameth and it irketh the miserable Raven of her own condition , and she sorroweth with the losse of the thing , mingled with shame . Of the Lion spent with Age . Fab. 12. A Lion who in his youth had made many his foes by his crueltie , was punished in his old age : for the beasts give like recompence , the Boare striketh with his tooth , the Bull with his horne , and first of all the little Asse , desirous to put away the old name of sluggishnesse , triumpheth over the Lion boldly with words , and also his heeles : then the Lion full of sorrow , saith , These now hurt me again , whom I have hurt in times past ; and that justly , but these whom I have done good unto sometimes , now do me no good againe : yea also doe me harme undeservedly : I was a foole , who made so many to be my enemies : yea more foolish , who put my trust in deceiving friends . Of the Dogge and the Asse . Fab. 13. VVHilest that the Dogge did fawn upon his Master and Family , his Master and the Houshold did make much of the Dog , the Asse seeing that , he began to sigh very deeply , and began to grieve himselfe for his condition , he thinketh it handled badly , that the Dogge should be wellcome to every one in the house , and to be fed from his Masters table , and that he getteth the same favour by idlenesse and playing : on the other side that he did carry the packsaddle , and is beaten with the whip , he is never idle , and yet hated of all men : if these good things come to passe by flattering , he determined to follow that Art which is so profitable : therefore on a certaine time , his Master returning home he runneth to meet him to try the matter , hee leapeth upon him , hee paweth upon him with his hoofes : his Master crying out , the servants run to him : the foolish Asse which supposed himselfe to have played ▪ the part of a civill man , was beaten with a club . Of the Lion and the Mouse . Fab. 14. THe Lion being weary with heat and running , when as he rested in the shadow under the greene leaves , and when a company of Mice did run over his backe , hee awaking , taketh one of many : the captive Mouse intreateth , and cryeth that she is unworthy , upon whom a Lion should wreak his anger : he deeming , that there were no praise or credit in the death of so little a beast , he letteth goe the prisoner , but not long after that , whilest that the Lion by chance did runne through the corne-field , he falleth into the nets , hee might well roare , but could not get forth : the Mouse heareth the Lion roaring miserably , she knoweth his voyce and creepeth into the Meises , seeketh the knots of the snares , findeth them being sought , and gnaweth them being found : the Lion getteth forth out of the nets . Of the Kite being sicke . Fab. 15. THe Kite lay sicke in bed , now almost ready to die , he intreats his Mother , to goe to pray unto the gods , his Mother made answer , that no help is to be hoped for of the gods , whose holy Monuments and Altars , he had violated so often with his ravenings . Of the Swallow and other Birds . Fab. 16. VVHen first of all , the Flax was begun to be sowne , the Swallow doth perswade the little Birds , to hinder the sowing of it , saying , that snares should be made for to catch them : they mocke at her , and call the Swallow a foolish Prophet : then at length the Flax sprung up , and waxing greene , she warned them againe , to plucke up by the root that which was sowne , they mocke her againe ; the Flax waxeth ripe , she exhorteth them to destroy the whole crop , now when as they would not hearken to her , then giving counsell , the Swallow leaving the company of the Birds , she procured the friendship of a man , she entreth into a covenant with him , and dwelleth in his chimney , and entiseth him with her alluring song : nets and snares are made of the Flax for the rest of the Birds . Of the Frogs and their King . Fab. 17. VVHen the Nation of the Frogs was free from subjection , they made their supplication to Jupiter , that a King might be given them : but Jupiter did begin to smile at their Petitions , notwithstanding they did begin to desire instantly , againe and againe , untill the time that they compelled him : he throweth down a beame : that lumpe shooke and beat the River with a mightie noyse : the Frogs astonied , hold their peace , they honour their King , they come neerer by little and little , at length feare being cast from them , they jumpe upon him , and leape upon it : the foolish King is to them a mockage and a contempt : they trouble Jupiter againe , and desire that a King might be given to them , would be strong and stirring : Jupiter giveth them the Storke , he walking overthwart the Ditches stoutly , whatsoever Frogs he meeteth with , eateth and devoureth : but then the Frogs complained in vaine of the crueltie of their King , Jupiter heareth them not , for likewise at this time they complain yet , for the Stork going to his rest at evening , gone out of their holes they murmure with a hoarse voice , but they doe so in vaine , for Jupiter willeth , that they who had once misused a courteous King , now should suffer a churlish one . Of the Doves and the Kite . Fab. 16. THe Pigeons in time past did wage warre with the Kite , whom that they might overcome , they chose a Goshawke for their King , he being made a King , doth play the enemy , not a King , he snatcheth at them and plucketh them no lesse then the Kite : it repenteth the Doves of their enterprises : they thinke it had been better to suffer the warres of the Kite , then the tyranny of the Hawke . Of the Thiefe and the Dogge . Fab. 19. THe Theefe upon a time giving the Dogge a piece of bread that he would hold his peace , the Dogge made answer , I know thy deceits , Thou givest me bread , to the intent that I should cease from barking , but I doe hate thy gift , for if I shall take the bread , thou wilt carry all my Masters goods out of this house . Of the Wolfe and the Sow . Fab. 20. THe little Sow was a littering , the Wolfe did promise her , that he will be her Keeper , the bigge-bellied Sow made answer , That she did not want the service of the Wolfe : If he would be counted so charitable , or if he desire to doe her a good turne , let him goe further off ; for the dutie or service of the Wolfe doth consist , not in his presence , but in his absence . Of the Birth of the Mountaines . Fab. 21. IN times past , there was a rumour , that the Mountaines did bring forth young Hils ; Men run to see , they stood about it , looking for some Monster , not without feare : at length the Mountaines bring forth young , A Mouse cometh out , then all the people are like to kill themselves by laughing . Of the Hound . Fab. 22. A Master stirreth forward his Hound , who now was waxed old , but he exhorteth him in vaine , for his feet are become slow , so that he runneth with no speed : he had taken hold of a Beast , but the Beast slippeth away from the toothlesse Dogge , his Master rebuketh him with words and stripes , the Dogge maketh answer , That he ought to forgive him for such offence , by reason that he was waxed old now , but was strong so long as hee was young : but saith the Dogge , as I perceive plainly , there is nothing pleasant without profit , thou didst love me when I was young & strong , but thou doest hate me now whilest I am old and weake ; thou lovedst me , so long as I was able to catch a prey , now thou hatest me , when I am feeble , and slow , and wanting teeth : but if thou wert a thankfull Master , whom thou lovedst in times past ▪ whilest he was young , for profits sake , thou wouldest love waxed old , for his fruitfull youth . Of the Hares and Frogs . Fab. 23. VVHilest the Wood made a mightie noyse through an unusuall Whirlewind , the timerous Hares begin to flie thence speedily : but when a great Poole withstood the Hares running away , they stood still amazed and environed with dangers on both sides , and they see the Frogs plunge in the Poole , which was a Motive of a greater feare , at last one of the Hares , more wise then the others , said , Wherefore feare we for nothing ? we have need of couragiousnesse : for indeed we have quicknesse of bodies , but we want boldnesse , we should not flie , for the danger of a Whirlewind , but we should despise it . Of the Kid and the Wolfe . Fab. 24. VVHen as the Goat was going forth to feed , she shutteth up the Kid in her house , warning him , to open the Port to no body , till such time as she returned home againe : The Wolfe which heard that afarre off , after the departure of his Mother , hee knocketh at the doore : he counterfeiteth the Goat in his voyce , commanding him to open the doore : The Kid perceiving his guile , saith , I will not open it , for although thy voyce playeth the Goat well , notwithstanding I see a Wolfe through the chinks of the doore . Of the Hart and the Sheepe . Fab. 25. THe Hart maketh the Sheepe as guiltie before the Wolfe , crying , That she owed a measure of Wheat . But the Sheep forsooth was ignorant of the debt ; notwithstanding she promiseth , that she will give it , because of the presence of the Wolfe : The day for payment is appointed ; it came ; The Hart warneth the Sheep , she denyeth the debt : for that which she had promised , she excuseth it , because it was done by feare , and for the presence of the Wolfe : and moreover a Covenant , wrung by violence , ought not to be kept . Of the Countrey-man and the Snake . Fab. 26. A Certaine Countrey-man nourished a Snake , on a time being angry , he strooke the Beast with his Hatchet , the Snake slideth away , not without a wound : afterwards the Countrey-man falling into povertie , thought that that mischiefe did fall upon him , for the injury done to the Snake , wherefore he intreateth the Snake , that he would returne again ; The Snake saith , that he did pardon him , but would not returne , and that he would not be secure with the Countrey-man , who had so great a Hatchet at home , and that the griefe of the wound was ceased , notwithstanding the memory was remaining . Of the Fox and the Storke . Fab. 27. THe Fixon did bid the Storke to Supper , shee powreth out her meat upon the Table , which seeing that it was of moist substance , the Storke nibling in vaine with her bill , the poore Bird went away with a flea in her eare , being mocked for her labour , both it shamed her , and it irketh her of the injury . A few dayes after , she cometh backe againe , she biddeth the Fox to Supper , a vessell of Glasse was set upon the Table full of victuals , the which truly sith it was a vessell of a narrow necke , the wily beguiled Fox might well looke upon her cheere , and yet was hunger-bit , he could not taste , take , or sip : The Storke very easily sucked up all with his long bill . Of the Wolfe and the Carved-head . Fab. 28. THe Wolfe having found a Mans Head in the shop of the Image-maker , he turneth it upside down , he wondreth at it , at length perceiving that , which it was indeed , that it had no sense or understanding : O trim Head ( saith he ) there is much workmanship in thee , but not a whit of wit . Of the Iay . Fab. 29. THe Jay did decke her selfe with the feathers of the Peacocke , afterwards seeming to her selfe very brave , and disdaining her own kindred , she betaketh her selfe to the flocke of the Peacocks , at length they understanding her deceit , they uncovered the foolish bird of her coloured plumes , and rewarded her with stripes . Of the Flie and the Emmet . Fab. 30. THe Flie did chide with the Emmet , and she did brag that her selfe was noble , but she infamous ; Her selfe did flie , but the Emmet did creepe ; but moreover her-selfe did haunt in the Palaces of Kings , but the Emmet did keepe her selfe in the cave of the earth , and eate corne or graine , and drinke water , and she did boast , that her-selfe did dyet daintily , and yet had all these without labour : On the other side , the Emmet said , that she was not base , but contented with her own birth or parentage ; but the Fly was unstable , and her-selfe was constant , the graines and the water did taste so to the Emmet , as Pasties and Wine to the Flie , and she had not these things by idlenesse , but by diligent and painfull travell : Moreover the Emmet was joyous and sure , beloved of all men , and last of all , an example of labour : but the Fly is troubled with danger , noysome to every one , hated of all men , to conclude , an example of sluggishnesse : The Emmet mindfull of the Winter season doth lay up her victuals : but the Fly doth live for a day , either will be hungry in Winter or certainly die . Of the Frogge and the Oxe . Fab. 31. THe Frog being desirous to be as great as the Oxe , she stretched out her selfe : Her sonne exhorted his Mother to cease from her foolish enterprise : for saith he , the Frog is nothing in a manner to the Oxe : yet she beginneth to swell the second time , her sonne or the young Padock cryeth out upon her , and saith , O Mother , although you burst with pride , or crack asunder , yet shall you never exceed the great Oxe : but when as , she puffed or swelled the third time , she burst asunder . Of the Horse and the Lion . Fab. 32. THe Lion come to eate and devoure a Horse , but wanting strength through his age , he did begin to find out some deceit : He professeth he is a Physitian , he impeadeth the Horse with the conceit of his words , but the Horse opposeth deceit to deceit , and skill to the Lions skill ; and feignes that he now hath hurt his foot in a thorny place , and requesteth , That he who was a Physitian , would look on the thorne and bring it out : The Lion doth as the Horse did bid him : But the Horse did strike the Lion with his heele , with so great force as he was able , and incontinent , he taketh himselfe to flight : At length the Lion scantly returning to himselfe , ( for he was almost killed with the stroke ) saith , I receive the reward of my foolishnesse , and the Horse is escaped justly : For because he hath revenged deceit with deceit . Of the Horse and the Asse . Fab. 33. THe Horse being attired with gay trappings and with a saddle , did runne along the way with a huge neighing , by chance a heavy laden Asse stood in his way as he ran , the Horse stamping and staring for anger , and fiercely champing his foaming bridle : said , Wherefore lazy sluggard standest thou in the Horses way ? I say , give place or I will trample thee under my feet : the poore Asse durst not speake a word against him , but giveth place to him with quietnesse : but the belly of the Horse flying and running his race , burst asunder : then being unprofitable for race and for shew , he was deprived of his gay attire ; and afterwards he was sold to a Carter : afterward the Asse seeth him coming with a Cart , and he speaketh to him ; Ho , you , good fellow ? what ornament is this ? where is your golden saddle , your imbossed girts , where is your bright bridle ? so friend it was necessary to happen to the proud . Of the Birds and foure-footed Beasts . Fab. 34. THere was a battell with the Birds , and with foure-footed Beasts : The hope of victory was between both of them , feare was on both parts , the danger was betwixt both of them , but the Bat leaving his fellows , falles off to the enemies : The Birds overcome , the Eagle being their Captaine and the Guide ; but they condemn the Bat , who fled away , that she should not returne at any time to the Birds , and that she should not flie at any time in the light : This is the occasion to the Bat , that she flyeth not , but in the night . Of the Wolfe and the Fox . Fab. 35. THe Wolfe , when he had enough prey , he lived in idlenesse , the Fox came unto him , and enquireth the cause of his idlenesse : The Wolfe perceived , that deceits were a making for his banquets , pretendeth , that a disease was the cause of it , and intreateth the Fox , that she would go to pray unto the gods : She sorrowing that her subtiltie had no better successe , She goes to a Shepherd , & tels him , that the Dens of the Wolfe were openly known , for his enemy now carelesse might be oppressed unawares : the Shepherd runneth upon the Wolfe , killeth him : The Fixon getteth the Den and the prey : yet she had but a short joy in her wickednesse : for not long after , the same Shepherd taketh her also . Of the Hart. Fab. 36. THe Hart beholding her selfe in a cleare fountaine , praiseth the height of her forehead , and her craggie hornes , but dispraiseth the slendernesse of her legges : whilest that she thus doth judge , the Huntsman came upon her : The Hart more swift then any bullet , flyeth away , and swifter then the Easterne wind , driving the clouds : the Dogs doe follow her flying : but when as she entreth in a great wood , her hornes were intangled in the bryers : then at length she praiseth her legges , and dispraiseth her hornes , which made her , that she was a prey to the Dogs . Of the Viper and the File . Fab. 37. THe Viper finding a File in a shop , began to gnaw it : The File smiled , saying , What foole ? what doest thou ? Thou shalt weare first thy teeth , before thou shalt weare me , who doe use to bite off the hardnesse of brasse . Of the Wolves and the Lambs . Fab. 38. AT a certaine time , the Wolves and the Lambs had a truce , who by nature have an enmitie : hostages were given on either side , the Wolves gave their Whelps , the Sheep gave a band of Dogs : the Sheep being in rest and feeding , the little Wolves they howle , for the desire of their Mother , then the Wolves fall upon them , they cry , that faith and truth was broken , and they devoure the Sheep destitute of the help of the Dogs . Of the Wood and the Countrey-man . Fab. 39. AT what time the Trees also had their speech , the Countrey-man came into the Wood , asking that he might take a handle to his Axe , the Wood granteth it , the Countrey-man began to cut down the trees , with a new made Axe , then truly too late , it grieves the Woods for his light leave , she grieved that her selfe was the cause of her own destruction . Of the Belly and the rest of the Members . Fab. 40. IN time past the Foot and the Hand accused the Belly , because that their gaines were devoured of her being idle : they command her , that either she should labour , or she should not desire to be fed : she intreateth once and againe , notwithstanding the Hands deny food ; the Belly being starved with hunger , when as all the limbes began to faint , then at the length , the hands would needs be kinde , but that was too late : for the Belly being weake for lacke of victuals , refused her meat : so whiles that all the members envie the belly , they perish with the belly perishing . Of the Ape and the Fox . Fab. 41. THe Ape prayed the Fox , that she would give part of her taile to cover her buttocks , for saith the Ape that that is a burthen to her , which might be profit and honour to the Ape , the Fixon made answer , that she had nothing too much , and that she had rather that the ground should be swept with her taile , then that the buttocks of the Ape should be covered therewith . Of the Hart and the Oxen. Fab. 42. A Hart flying the Huntsman , tooke himselfe to a stall , and intreateth the Oxen , that he might have licence ▪ to hide himselfe in the crib , the Oxen say they cannot be sure , for both the Master and the Servant will be present anon : he saith that he would be secure , so that they would not betray him , the servant entreth in and seeth not the hidden Hart under the hay , and goeth forth againe : then the Hart beginneth to rejoyce and nothing now to feare : then one of the Oxen , grave both for age and counsel , saith , it was an easie thing to deceive the servant who is as blind as a Mole , but that thou mayest escape my Master who is most sharp in sight , this is the matter , this the paine : incontinent afterwards the Master cometh in , who that he might redresse the oversight of the servant , looking on all things with his eyes , and groping the crib with his hand findeth the hornes of the Hart under the hay , he calleth in his servants , they come running to him , and lay hands on the fierce Hart and kill him . Of the Lion and the Fox . Fab. 43. THe Lion was sicke , and other beasts did visit him , only the Fixon did delay his dutie : The Lion sendeth a messenger unto her with a letter , the which warned her to come , for that her onely presence would be most acceptable to the sicke Lion : neither should there be any danger wherefore the Fixon should feare : for truly saith he , first of all the Lion is the greatest friend to the Fixon , and therefore doth desire her conference , and furthermore , that he was sicke and kept his bed ; that although he would desire that which was not lawfull , notwithstanding he might not hurt him : the Fixon writeth backe againe , that she desireth that the Lion may recover his health , and will pray for that to the gods , but will not see him , and that she is terrified with his footsteps , which foot-steps , sith they all are turned towards the Den of the Lion , and none turned from it : which thing is an argument , that many beasts have entred in , but none have gone from thence . Horat. I will declare that which the subtill Fox heretofore answered to the sicke Lion , because the footsteps terrifie me , which all looke towards you , and none backe again . Of the Fox and the Wolfe . Fab. 44. THe Fox being slender by long hunger , by chance crept through a very narrow chinke into a barne , in the which when she was well fed , and afterwards her belly being full , hindreth her assaying to get forth again : the Weesill beholding her striving a farre off , at the length she saith , if she desired to get forth , she must returne to the hole emptie where she came in emptie . Of the Horse and the Hart. Fab. 45. THe Horse waged warre with the Hart , at length driven from his pastures , requested mans help : he returneth with the man , he cometh into the field , though overcommed before , now is made the conquerour : but notwithstanding his enemy being overcome , and captivated , the conquerour must of necessitie serve man ; for he beareth the rider on his backe ; and a bit in his mouth . FINIS . PHAEDRVS FABLES . The first Booke of AEsops Fables , by the worke of Phaedrus fri●●d to Augustus . WHat matter or subject , AEsop the Author hereof found or invented , the selfe same have I polished with Iambick verses . There is a double use of this little Book , both for that it moveth laughter , and because it directeth a Wise mans life with counsell or advise : but if any list to cavill , because not onely beasts , but also trees doe speake , let him remember , that we but sport with fained Fables . The Wolfe and the Lambe . Fab. 1. THe Wolfe and the Lambe , compelled by thirst , came to the same river , the Wolfe stood above , and the Lambe further beneath : then the villanous thiefe , being stirred up by hunger sought occasion of quarrell , and said , Wherefore didst thou make this water muddy for me a drinking ? the Lambe or Woollbearer being afraid , inferred thus , How could I pray you good Master Wolfe doe that which you complain of ? the water runneth down from you unto my draughts . He thus convinced by the force of truth saith , Before these sixe moneths thou reviledst me : the Lambe made answer , Truly then I was not born : then by Hercules , quoth he , thy father exclaimed upon me , and so he teareth in pieces the Lambe apprehended with injurious death . This Fable is written for those men , who oppresse silly innocents upon forged causes . The Frogs desired a King . Fable 2. VVHen Athens flourished with equall Laws , malepart libertie marred the Citie , and licentiousnesse let loose the ancient bridle of government , from hence parties of divers factions being in a conspiracie , Prince Pisistratus taketh the tower , and when the Athenians lamented that sorrowfull subjection , not for that he was cruell or tyrannous , but because it was a grievous burthen to them who were altogether unaccustomed with government , and when they begun to complain , then AEsop told such a tale ; the Frogs wandring without controlment in marshes or ponds , desired a King of Jupiter with a loud cry , who might represse dissolute manners by force : the father of the gods laughed , and gave to them a little Blocke , which being thrown down into the ponds of a sudden , greatly amazed the fearefull nation , with motion and with rushing : when this lay some certain time drowned with slime or mud , by chance one without noise , putteth up her head out of the pond , and having made triall of their King , she calleth all her fellows : laying aside feare , they swim to him , thicke and threefold , and so the sawcy crew leaped upon their woodden god , which when they had foully misused with all reproach , they sent to Jupiter , asking for another King , because he who was given , proved unprofitable : then he sent to them a water Serpent , who begun to take by violence every one of them with sharp teeth : then the lazie Frogs in vaine avoyd death , and fear stoppeth their mouthes : wherefore by stealth they preferre a supplication by Mercury unto Jupiter , that he would help the poore afflicted : then the God Jupiter , on the other part thus replyed , sith that you would not beare with your good gentle King , indure ye now your evill . Oh ye also , oh citizens ! saith he , sustaine this evill patiently , lest that there come upon you a greater mischiefe . The proud Iay and the Peacocke . Fab. 3. AESop hath set forth this example , that it should not delight us to boast upon other mens goods , but rather to lead our life , in his own condition . The Jay swelling with vaine pride , tooke up the feathers of a Peacock ; which were fallen down or mewed , and trimmed her-selfe therewith : afterwards despising her own kindred , associated her-selfe with the beautifull traine of Peacocks : but they take away the feathers from the foolish bird , and beat her away with their beakes : the Jay being hardly dealt withall , began to returne sorrowing , to her own kindred , from whom being also driven away , she setteth up a dolefull dittie : certaine of them , whom she first despised , said , If thou hadst beene content with our seats , and wouldest have suffered what nature had ordained , neither then shouldst thou have tried this reproach , nor thy calamitie had felt this repulse . A Dogge carrying flesh over a River . Fab. 4. HE loseth justly his own , who so desireth another mans : whilest a Dogge swimming over a floud , bore a piece of flesh , he saw his own shape in the shining of the waters , and thinking another prey to be carryed over by another Dogge , coveted to snatch at it : but his greedinesse was deceived , and he both lost the meat , which he held in his mouth , neither could he attain unto that which he much desired . A Cow and a Goat , a Sheep and a Lion . Fab. 5. THat there is never any faithfull fellowship with a mightie man , this small Fable witnesseth this mine assertion . The Cow and the Goat and the patient , harm ▪ bearing Sheep , were companions with the Lion in the forrest : when these had caught an Hart of a huge stature , the Lord Lion thus inferred , ( after the division ; ) I choose the first part , because I am hight lord Lion ; ye must give to me the second share , in regard I am strong and puissant ; then because I am of more accompt , the third shall follow me : now if any touch the fourth portion , he shall not scape scot-free : thus his onely tyrannie tooke away the whole booty . The Frogs to the Sunne . Fab. 6. AESop saw very sumptuous marriages of his neighbour a most notorious cunning thiefe , and forthwith begun to tell this tale : once it was reported that the Sunne would marry a wife ; then the Frogs tooke up a piteous cry even to the heavens : Jupiter moved with their bitter exclaimes , enquireth the reason of their complaint , then a certaine inhabitant of the pond said , Oh deare Soveraigne , now one Sunne burneth up all our lakes , and causeth us poore wretches , to die on dry ground , alas , what will become of us , if the Sunne beget more Sunnes ? The Fox to a Mans Image . Fab. 7. BY chance a Fox saw a Mans Image in stone ; Oh what exquisite feature saith he , but wit it hath none ? This is spoken of them , whom fortune hath given honour and glory , but yet leaveth them destitute of common sense . The Wolfe and the Crane . Fab. 8. WHo so desireth pay for his deserts of cruell fellows , is twice in fault , first , because he helpeth the unworthy , and then , because now he cannot depart undamnified : When as a bone swallowed , stucke fast in the throat of a Wolfe , constrained with great griefe , he began to entice every one for money , that they would draw out that bad bone : at length the Crane was perswaded by an oath , and committing her long necke to his wessand , made with danger a medicine for the Wolfe : for which paines , when she asked earnestly a reward : Thou art ungratefull , saith the Wolfe , who hast drawne thy head safe from out of our mouth , and yet requirest thou wages ? The Sparrow Counsellor to the Hart. Fab. 9. LEt us shew in few verses , that it is a folly to give counsell to other , and not to take heed to our selves . The Sparrow did chide the Hare oppressed of the Eagle , and sending forth grievous and bitter teares , saith she , Where is now that thy swiftnesse to be seene ? wherefore slackened so thy feet ? whilest she speaketh , the Hawke seiseth upon her unawares , and killed her crying with vain complaints : the Hare halfe dead , yet in the comfort of the Sparrows death , said , Thou that whilome wast secure and scornedst our evils , bewailest now thy fatall destiny , with like complaint . The Wolfe and the Fox with my Lord Iudge the Ape . Fab. 10. VVHosoever once is openly detected of foule deceipt , although he tell truth , notwithstanding is not beleeved : for so this short Fable of AEsop avoucheth it . The Wolfe charged the Fox with crime of theft : she denied , that she was accessary to the fault : then the Ape sate Judge between them : now when both parties had pleaded their own cause , the Ape is reported , thus to have given judgement : You seem not to have lost what you demand , but I beleeve , that thou hast stolne , which so cunningly thou deniest . The Asse and the Lion a hunting . Fab. 11. ONe boasting of his own praise with words , devoyd of vertue , deceiveth those that know him not , but he is a laughing stocke to those that know him . When as the lord Lion would hunt accompanied with the Asse , he decked and attired him with greene leaves , and warned him also , to terrifie and appall the beasts , with an unwonted cry , that he might take them flying : he pricketh up his eares , with a speedy shout , and with all his might , and so amazeth the little beasts , with a new monstrous miracle , which being afraid , and whilst they seeke for their known passages , they are assailed with the horrible violence of the Lion , who after that he was weary of the slaughter , he calleth the Asse , and commandeth to represse his cry : then he puft with pride , saith , How seemeth this effect unto you , of my voyce ? so well quoth he and excellent , that unlesse I had known thy courage and stocke , I should have been in like feare . The Hart at the Fountaine . Fab. 12. THis tale averreth , that oftentimes , those things which we lightly esteeme are found more profitable , then things more commended . When the Hart had drunke he stood still at the Fountaine , and gazeth on his shape in the water , where whilest with wonder , he praiseth his bowghy hornes , and disableth too much , the slender timber of his legs , he was affrighted on a sudden with the cryes and houles of Huntsmen , and began to flie through the champion , and deluded the Hounds with swift running : at the last the wood received the wild beast , wherein being by his hornes intangled , began to be torne , with the fierce biting of the Dogs : then dying , it is reported , he gave forth this piteous mone : Oh I unhappy , who now at last perceive , how the legges availed me , which I despised , and the hornes which I prised , what grief have they brought me ? The Fox and the Raven . Fab. 13. VVHo so rejoyceth , that he is commended with glosing words , for the most part is punished with foule remorse . When as a Raven purposed to have eaten a piece of cheese stolne out of a window , and sitting on an high tree , the Fox did see him , and then began thus to speake , Oh Master Raven , how great and excellent is the beautie of your feathers ! how much comlinesse doe you carry both in body and countenance ? If you had but a tunable voyce , no Bird might be your fellow : but he silly poore foole , whilst he coveteth to shew his voice , loseth the cheese in his mouth , which quickly the craftie Fox snatched up with her greedy teeth : then at length the astonished Crow being deceived , sighed sorrowfully : by this Fable it is proved how much wit or policie availeth , and that wisdome alwayes prevaileth above strength . Of a Cobler and a Physitian . Fab. 14. VVHen a bad Cobler undone by povertie , began to make medicines in a strange place , and sold restoratives in a counterfeit pretence , and had procured himselfe fame by talkative juglings , when he lay visited with a sore disease , the King of the Citie , for his triall , calleth for a jugge , and then pretending ( a water being powred therein ) that he mingled poyson with his counterpoyson , commanded him , to drinke this , setting down his reward : then he confessed for feare of death , that he was not made a Physician for any prudencie of Art , but onely made famous by the peoples wondring : the King summoning an assembly , added moreover this : How great madnesse , thinke ye , is it , who make no scruple to trust your heads to him , to whom no man ever gave his shooes to coble ? Truly I may say that this pertaineth to them , whose impudency is the purchase of their folly . The Asse to an old Shepherd . Fab. 15. OFtentimes in changing of Government , the poorer sort chang nothing besides the manners and conditions of the Lord : that this is true , this little Fable sheweth . A timerous old man fed an Asse in a meadow , he suddenly terrified with the noise of the enemies , perswaded his Asse to flie , that he might not be taken : but the carelesse Asse replyed , In good sadnesse thinke you , that the Conquerour will lay upon me double burdens ? the old man denied it : therefore said he , what care I whom I serve , whilst I carry but my own fardels ? The Sheep , the Hart , and the Wolfe . Fab. 16. VVHen as a cunning fellow induceth men with a badde suretie , he purposeth not to repay the principall , but rather to leave his creditor in the lurch . The Hart asked the Sheep a bushell of wheat , the Wolfe being suretie : but she suspecting cousenage , made answer : the Wolfe alwaies is accustomed to take away by violence and to be gone , and you to flie out of sight with swift force : where shall ▪ I find you when the day of payment comes ? The Sheep , a Dogge and a Wolfe . Fab. 17. LYers and false witnesses were wont to pay punishment for their villany . When a certaine Dog being a common Barretor , demanded of a Sheep a loafe of bread , which bread he avouched , that he had lent him : the Wolfe cited for witnesse , said , that he did owe not one alone , for in truth he affirmeth , he oweth ten : the Sheep cast by false witnesse , payed what she ought not : after a few dayes , the Sheep beheld the Wolfe lying for dead in a ditch : saith he , this reward of deceit and lying is given of the high gods . A Woman in Labour . Fab. 18. NO body willingly resorteth to that place , which hath harmed him . At the time of Child-birth , a woman lay upō the bare ground , her fortie weekes being expired , sending forth most pitifull grones : her Husband exhorted , that she would betake her body to the bed , whereby the better she might lay down the burthen of nature : I beleeve not , saith she , that my griefe can be ended in that place , in which it was conceived in the beginning . A Bitch a Whelping . Fab. 19. THe faire words of an evill man have their snares , which that we may avoyd , the verses following doe warne . When a Bitch great with Whelp , had desired another Bitch , that she might lay her litter in her kennell , she obtained her request easily : afterwards she made her sute to the Bitch who required her owne place , craving but a short season , whilest she might lead away her whelps being stronger and better able to goe : this also being expired , the other began more vehemently , to desire her own bed : well saith she , if thou canst match me and my traine , I will depart from this place . Hungry Dogges . Fab. 20. FOolish or simple counsell , not onely wanteth successe , but also calleth mortall men to destruction . Dogges saw an Hide sunke in the floud , now that they might the more easily eate it , when they had drawn it out , they began to drinke up the water ; but being first bursten , there thy perished , before that they could attaine what they desired . An old Lion , the Bull and an Asse . Fab. 21. VVHosoever hath lost his former dignitie is also a mocking stocke to the base and lazie in adversitie . The Lion wasted by yeares and decayed of his strength , when he was lying drawing his last breath , the Boare came upon him with thunderbolt tuskes , and revenged his old grudge with blowes : also the cruell Bull out of hand pierced with his hornes his enemies body : when the Asse saw the Beast hurt without punishment , he kicked his forehead with his heeles , but he , breathing out his last , saith , I have hardly brooked , that the strong or the valiant should insult over me , but truly I seeme twice to die , sith I am compelled to beare and suffer thee , the ignominie of nature . A Cat and a Man . Fab. 22. A Cat being caught of a Wariner , when she would avoyd imminent death ; I pray you , saith she , spare me , which cleanse for your good the house of noysome Mice : he answered , certain I would doe it , if this good turne were for my sake , and would have forgiven thy offence : now because thou labouredst that thou maist enjoy the fragments , which they would gnaw , and also devour them , do not count this vain matter as a good turne done to me : and so speaking , he inflicted death upon the offender . They ought to acknowledge this spoken for them , whose private commoditie onely serveth themselves , and notwithstanding boast their vaine deserts , to ignorant men . A faithfull Dogge . Fab. 23. VVHo so is liberall of a sudden , perhaps is in request with fooles , but layeth broken snares for the wise . When as in the night time a thiefe had cast bread to a Dogge , proving whether he might be corrupted with the meat profferred to him : Oh quoth he , thou wouldest stop my mouth , that I barke not for my Masters goods ; but thou art much deceived , for this thy sudden kindnesse warneth me to watch , lest thou make a commoditie by my negligence . The bursten Frogge and an Oxe . Fab. 24. A Poore man perisheth , whilest he will follow the rich and the mightie . In a certaine pasture , the Frogge beheld the Oxe , and touched with envie at so goodly stature , puffed-up her speckled skin ; then she asked her children , whether she was greater then the Oxe ; they denied it : againe she stretched her skin with greater endeavour , and enquired after the same manner , who was the greater ; they said the Oxe : last of all , sore moved with wrath , and whilest she desireth to puffe out herself more vehemently , she sprawled on the ground with a bursten body . The Dogge and the Crocodile . Fab. 25. THey which give bad counsell to warie Wise men , both lose their labour , and are foully derided . It is reported that Dogges in running do drinke of the River Nilus , that they may not be devoured of the cruell Crocodiles : wherefore when a certaine Bitch in running began to lap , so spake the Crocodile : Lap what water thou wilt by leisure , come hither , drinke leisurely , and feare not , quoth he , deceit ; but she made answer , By Hercules I would doe so , but that I know you long for my flesh . The Fox and the Storke . Fab. 26. THis small Fable warneth , that we must hurt no body , but if any shall mischiefe us , that we may punish them in like manner . The Fox is said to have invited the Stork first to supper , and to have set before her a liquid broath in a broad platter , which by no meanes the hungry Storke could taste of ; who when she had re-invited the Fox , set before her a long narrow neckt flaggon , full of broken gobbets , then she putting her long beake into this is filled and satisfied , and pineth her guest with hunger , who when she had licked in vaine the necke of the flaggon , we heard it reported , that the stranger bird spake after this maner : every one ought to suffer his owne example with a patient mind . A Dogge , and a Treasure and the ravenous Vulter . Fab. 27. This matter may be very convenient for the covetous , and for them , who by birth being low and poore , notwithstanding endevour to be reported wealthy . A Dogge diging up mans bones , found a treasure ; and because he prophaned the spirits which are divine substances , the fire of riches was cast upon him , that he might performe punishments to the holy religion : therefore whiles he keepeth the gold , he forgetteth meat and consumeth with hunger : overwhom the ravenous vulter standing as report goeth spake , Oh dog , justly dost thou lie for dead , who desirest on a sudden a Princes revenew , being but conceived and brought up on a dung-hill of three wayes muck . A Fox and an Eagle . Fab. 28. ALthough men are in high estate , notwithstanding they ought to feare to oppresse the lower sort , because revenge is manifest to the ingenious , by his industry . On a time an Eagle tooke up a Foxes Cubs , and laid them down in her neast to her young ones , that they might eate : the Mother Fox following her began to beseech her instantly , that she would not bring so great calamitie upon her poore caitifes : but she despised , because she was in a safe place : therefore the Fox tooke from the Altar a burning firebrand , and therewith she environed the whole tree with flames , threatning griefe to her enemy , for the losse of her blood : the Eagle now intreating to deliver her own from danger of death , restored the Cubs safe to the Fox . The Asse scorning the Boare . Fab. 29. OFtentimes fooles , when they take up a vaine laughter , defame others with sore reproach , and provoke to themselves a mischievous danger . An Asse when he met a Boare , said , God save you brother , he disdaining refused his kindred , and enquireth wherefore he would lye so grossely : the Asse letting flye his heeles , made answer , Though thou deniest me to be like to thy selfe , yet certainly , this is as good as thy tuskes : now when the Bore thought to make a valorous resistance , yet refrained he his wrath , saying : Revenge is in a readinesse to me , but I will not be defiled with base lazie bloud . The Frogs fearing the warres of the Bull-battell . Fab. 30. THe lowly are in jeopardy , when as the mightie are at variance . A Frog in her pond , beholding the fight of Buls , Alas , saith she , how great mischiefe abideth us ? being asked of another , wherefore she affirmed this , when as the Buls contended onely for the Empire over the Herd , and lead a life farre from them ; saith she , the reason here is separate and a different kinde : for whosoever being banished from the kingdome of the Wood-land , shall flye away , will come into the holes of the Marshes , and will presse to death the Frogs , over-trodden with his hard hoofes : and thus their fury concerneth our life . The Kite and the Pigeon . Fab. 31. VVHo so committeth himselfe to be preserved of a tyrannous man , in seeking succour and aid , he findeth destruction . The Doves when as often they had escaped the Kite , and had avoided death , with the swiftnesse of wings , then the devourer turneth his counsell into subtiltie ; and circumvented the unweaponed nation with such like guile : Wherefore lead ye a miserable life , rather then ye will create me King , league being confirmed , who may set you safe from all injury ? they being too credulous , deliver themselves to the Kite , who having obtained the kingdome , beginneth to eate every one , and to exercise his Empire with his cruell talons : then saith one of the rest , deservedly are we punished . FINIS . 
A08375	----	Esops eables [sic] translated grammatically, and also in propriety of our English phrase; and, euery way, in such sort as may bee most profitable for the grammar-schoole Aesop's fables. English Aesop. 1617 Approx. 113 KB of XML-encoded text transcribed from 42 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A08375 STC 187.5 ESTC S104368 99840106 99840106 4577 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A08375) Transcribed from: (Early English Books Online ; image set 4577) Images scanned from microfilm: (Early English books, 1475-1640 ; 1675:7) Esops eables [sic] translated grammatically, and also in propriety of our English phrase; and, euery way, in such sort as may bee most profitable for the grammar-schoole Aesop's fables. English Aesop. Brinsley, John, fl. 1581-1624. [5], 18, 18-35 leaves Printed by H[umphrey] L[ownes] for Thomas Man, London : 1617. Translator's dedication signed: I. Brinsley. Printer's name from STC. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fables, Classical. 2003-10 TCP Assigned for keying and markup 2003-11 Apex CoVantage Keyed and coded from ProQuest page images 2004-09 Ben Griffin Sampled and proofread 2004-09 Ben Griffin Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion ESOPS EABLES Translated Grammatically , and also in propriety of our English phrase ; and , euery way , in such sort as may bee most profitable for the Grammar-schoole . The vse of it is according to the directions in the prefaces , and more fully set downe in Ludus Lit ▪ or the Grammar-schoole . LONDON . Printed by H. L. for Thomas Man. 1617. To the Right Worshipfull , Sir Iohn Harper , Knight , all true prosperity . RIght worshipfull , I may not bee forgetful of the loue which you haue shewed towardes the furtherance of my indeuours , for the Grammar-schoole . Accept therfore this small pledge of my thankefull acknowledgement . Though it be little in valew and in the esteem of the most , yet the b●nefit of it will ( I trust ) help to make amends , and further the perfecting of my desires . By the right vse heereof , may the little ones from their first yeares get much profitable vnderstanding & wisdome , yea such , as whereof they may haue worthie vse , all their dayes , in what place soeuer they shall be imployed ; And may moreouer haue euery point & part of the learning in it , so imprinted in their memories as they shall neuer forget them , but haue them , as it were liuely before their faces : That so they may learne to embrace the vertues therein taught and to flee the vices , to foresee dangers and how to auoid them , to behaue themselues wisely and discreetly in the whole course of their life . As for example , to giue a taste hereof ; in the first fable of the cock esteeming a barley corne aboue a precious stone , to see the foolishof men , especially of children preferring play before learning , a little pleasure and folly , before the most exellent and diuine wisdome : to teach them to followe after and to embrace learning and wisedome , euen from their tender yeares , and to be ashamed of misspending their precious time in play and idle vanities . So in the second fable of the wolfe and the lambe , to teach them to take heede all their life long how they haue to deale with or any way prouoke cruell men , that are too hard for them : Because they , when they list , can take any occasion to prey vpon them , or to doe them a mischiefe , and that this is matter enough , If they bee not able to resist them . Thus likewise in the third fable of the mouse and the frog , being at war together , about the regiment of the marish ground , vntill the kite snatch them both away and deuoure them , to teach children in all their time to beware of discord and dissension with others , especially contention for superiority & preferment : Because such vsually as will goe to wa●re , as it were , for euery trifle , make themselues a prey to others , especially to the common aduersary . And but onely to name the fourth , In the Apologue of the dogge swimming ouer the riuer , which through ouer much greediness , chopping at the shadowe of the flesh which he sawe in the water , lost the flesh it selfe which hee carried in his chops , to teach children alwaies to take heed of too much greedinesse , and euer to keep a measure in their desi●es , lest that by ouer much earnestnesse in seeking more than is fit●e , they come to lose all & to repent when it is too late . Now beside this sound wisedome , and besides all the other helps concerning the more certaine , easie , and speedy means of attaining the Latine tongue ( as happy experience hath taught very many , who haue giuen plentifull testimony hereunto ; for construing , pa●sing , making Latine , getting phrase and the like , by such translations ) they may learne hereby chiefly to make report of a fable , or of any like narration , or history in good sort & fit wordes , which is no small commendation to any whosoeuer . For the manner of effecting hereof , I haue set it downe shortly in the Epistle to the Reader , and more fully in my Grammar-schoole . And thus ( that you may see my constant desire in creeping forwarde by little and little , for perfo●ming my promise , in accomplishing my seruice for the perpetuall benefit of schools & of all posterity , by learning still of all the learned to help the vnlearned , & by propounding to all what I haue found by experience , that they may find the like and be partakers of al my trauels ) haue I presumed vpon your loue to present this little translation vnto you . Which you accepting accordingly I shal be more incouraged to striue forward for perfecting of the whole , and to spend my last thoughts for the commō good . And thus with all thankefull acknowledgement vnto your self with your worthy Lady and all yours I humbly take my leaue , and rest Your Worships in the Lord , I. Brinsley . To the painefull Schoolemaster . FIrst , cause your scholar , by reading this translation , to tell you in euery fable what the matter of the fable is . Secondly , to what ende and purpose it was inuented , what it is to teach , and what wisedome hee can learne out of it . Thirdly , how to make a good report of the fable , both in English and Latine , especially in English. Fourthly and lastly , to make right vse of it , for all matters concerning Grammar , as for construing , parsing , making and proouing the Latine ; and so for reading forth of English into Latine , according to the directions in my former translations , as namely ▪ in Sententiae ▪ Ca●o , Cord. &c. And principally for obseruing the best phrases both English and Latine ; thus shall you receiue your desire . Those things which are too harsh to be vttered in English , word for word , according to the Latine phrase , I haue referred to the margent , with an Asteriske or little Star : and variety of English phrase , I haue set also in the margent , noted with a little r. But for these I referre you to that which I haue written in my former translations , and in my Grammarschole . Vouchsafe mee your better derection , in loue ; and what is defectiue , I shall ( God willing ) labour to supply in the next edition . * r Esops Fables . 1 * Of a Cocke . [ This fable setteth out the foolish contempt of learning and wisedome . ] * WHen on a time a cock * scratched in a dunghill , hee found a precious stone ▪ r saying , what , doe I finde * so gay a thing ? If a * Ieweller had found [ it ] * none * could haue beene more * iocund than hee , r as who knew the price [ of it . ] [ But ] * intruth r it is * of no vse to mee , neither doe I * r greatly esteem it : yea * I in very deed * had rather haue r a graine of barley , than r all precious stones . r The Moral . ] r Vnderstand by the precious stone , r art & wisedome . * By the cocke a foolish man r giuen to pleasure . * Neither fooles loue r liberall arts , sith they knowe not the vse of them : nor r a man giuen ouer to pleasure , r as * whom onely pleasure doth delight . 2 Of a Wolfe and a Lamb [ shewing the nature of cruell oppressors , that they can easily take any occasion to prey vpon & spoyle the poore . ] A Wolfe drinking at the r head of a * spring , seeeth a lambe drinking r farre beneath . Hee * runneth to [ and ] r rateth the lamb , * for that hee * marred the spring . The lambe * trembled , besought [ him , ] that hee would spare [ him ] beeing innocent . * That hee neither could indeed marre the drinke of the wolfe , sith hee dranke farre beneath , nor yet * would . The wolfe r contrarily r thundereth : [ saying , ] Thou r church robber , r thou doest nothing : thou alwaies * hurtest [ mee : ] [ thy ] father , mother , all thy * odious r kinde is against me * by all meanes . * Thou shalt r smart for it this day . Mor. ] It is an olde saying : * that It is an easie matter to finde a st●ffe to beate a dogge . A mighty man easily taketh an * occasion of hurting , if r hee list to hurt . Hee hath r offended sufficiently who * cannot resist . 3 Of a mouse and a frog , [ setting out the fruit of discord . ] A Mouse r made war with a frogge . * The contention was concerning the r empire of the r fenne . The r battell was r vehement & doubtfull . The crasty mouse r lurking vnder the * weeds , sets vpon the frog by * policy . The frogge r beeing better in strength , * pu●lant in breast and in * bouncing , r prouokes the r enemy * in open warre . r A bulrush was the speare to either of them , which * battell being seene farre off , the * kite maketh haste vnto [ them : ] and whilst neither [ of them ] * taketh heed to * themselues , for the * earnestnesse of the battell , the 〈◊〉 away , and teareth in peeces * both the warriours . Mor. ] It is wont * euen so to fal out to factious citizens , who being * inflamed with a * desire of bearing rule , whilst they * contend amongst themselues r to bee made magistrate● , doe put their * weal●h and also their life * very oft in danger . 4 Of a dogge and a shadow , [ war●ing to beware of too much greedinesse . ] A Dogge swimming ouer a riuer carried * a peece of flesh in [ his ] * chap. The sunne shining , * as it fell out , the shadowe of the flesh shined in the waters : which r being seene hee greedily catching at , lost that which was in his r iawes . Therefore being r sore smitten with the losse both of the r thing and also of his hope , first , hee was r amazed , * afterwardes getting heart againe , hee * howled out thus : O wretch * there wanted a measure to thy * greedinesse . r The● was enough , & more than enough , * if thou hadst not doated : * now thou hast lesse than nothing by thy foolishnesse . Mor. ] Wee are * put in minde of modesty by this fable , wee are put in minde of wisedome , that there be a measure * in our desire ; lest wee lose certain things for vncertain . Surely that * San●io in Terence [ speaks ] * wittily : I , quoth he , will not buy hope * so deare . 5 Of a lion and certaine other beasts , [ teaching that it is the safest to deale with our equalls . ] A Lion had * made an agreement with a sheep and with certain other [ beast , ] * that there should bee a common hun●ing . * They goe to hunt . * there is a Hart taken . They diuide * [ him ] * Euery one [ of them . ] Beginning to take vp their * seuerall parts , * as it was agreed , the lion roared out : Saying one part is mine , because I am the worthiest . r Also another part is mine , because I am r most excelling in strength . Furthermore , I chalenge a third part , because I haue sweat more in * catching the Hart. And lastly , vnlesse you will grant me a fourth part , * farewell friendship . * His fellows hauing heard this , doe depart empty and * still , not * being so bolde as to mutter against the lion . Mor. ] * Faithfull dealing hath been euer rare , it is more rare * in this age : [ but ] it is and hath been alwaies most rare amongst r mighty men . Wherefore it is better [ that ] you liue with your r equall . For he that liueth with a mightier [ man ] * must necessarily * depart oft times from his owne right . * You shall haue r equall right with your equall . 6 Of a wolfe and a crane , [ teaching what it is , to doe good to a● vnthankefull body . ] A Wolf deuouring a sheep , * r bechance the boanes stucke in his r throate . Hee r goeth about , desireth help , [ but ] no man r helpeth [ him . ] * All say , * that he had got * a iust reward of his * rauening . At length he r induceth a crane by many r flatteries and moe promises , that her * long necke beeing thrust into his throat , shee would pluck out the boane fastened [ in it . ] But [ shee ] asking [ her ] rewarde , hee mocked [ her . ] * Thou foole , quoth he , * goe thy way : r Hast thou not enough that thou liuest ? * Thou owest mee [ thy ] life . * If I had listed , * it was in my power to bite off thy neck Mor. ] It is an * olde [ prouerbe ] that all is lost which thou doest to an vnthankfull [ body . ] 7 Of a countrie man and of * a snake , [ shewing also the thanks to bee looked for from a wicked man. ] A Countrie man brought home * a snake found in the snow almost killed with colde . Hee * layed him to the fire . The snake receiuing strength from the fire , and poyson , and afterwardes not * induring the flame , r infected all the * shed with hissing . The countrie man runneth vnto [ him . ] [ and ] * snatching vp a stake , r ●lateth the iniury with him , with wordes and * strokes , Whether r hee requite this thanke ? whether r hee be about to take away life * from him , * who gaue him [ his ] life . Mor. ] * It commeth to passe sometimes , that they will doe you an * ill turne , to * whom you haue done good , and that they * will r deserue euilly of you , r of whom you haue deserued vvell . 8 Of a boare and an asse ; teaching to contemne iniuries offered from base persons . * r AS on a time a sluggish asse r mocked a boar , hee disdayning , r gnashed [ his ] teeth , [ saying ; ] O most sluggish asse , truely thou hadst deserued euill , but al though r thou haddest beene worthie of punishment , yet I am * vnmeet * that I should be reuenged of thee . Mocke * safely , * thou maiest freely , for thou art safe for thy sluggishnesse . Mor. ] Let vs * doe our indeauour that when wee heare or suffer things * vnbefitting vs , we speake not , not doe things * vnbeseeming vs : for r euill men & * past hope , * doe for most part reioyce , if * any good man resist them . * They highly esteeme of it , * that they should bee accounted worthie r to be reuenged of . Mor. ] Let vs imitate horses and great beasts , which passe by little dogges barking at them , with contempt [ of them . ] 9 Of a citie mouse and a countrie mouse , [ shewing the feares and dangers that rich men are alwaies in . And that therfore a little with safety , is better than abundance with continuall feare and danger . ] IT pleased a city mouse to walke into the countrey . A countrie mouse saw * him , inuiteth [ him , ] * preparation is made , * they goe to supper . The countrie mouse fetcheth forth whatsoeuer hee had laid vp against winter , and * bring●th out all his * store , that hee might * satisfie the dainti nesse of so great a guest . r Yet notwithstanding , the city mouse * frowning , condemneth the r scarsity of the coūtrey , r and then praiseth the r plenty of the citie . [ And ] going back , he leadeth the coūtrie mouse with him into the city , that hee might * approoue in deede , that which hee had bragged of in words . They goe to the banquet which the city mouse * had gorgeously prepared . * As they were at the banquet , the noyse of a key is heard in the lock . * They trembled , & running fled away . The countrey mouse both vnaccustomed , and ignorant of the place , * hardly saued himselfe . The seruant departing , the citie mouse returneth vnto the table , calleth the coūtry mouse . * Hee , scarsely at length hauing put away his feare , creepeth out : [ And ] asketh the ci●y mouse * drinking vnto him , whether this r perill bee often . Hee answered , * that it was daily , that it ought to be contemned . Then the * countrie mouse , daily quoth hee ? * In good sooth , your dainties sauour more of gall than of hony . I in truth * had rather haue my scarsity with security , than this abundance with such * feare . Mor. ] Riches * haue indeed a shew of pleasure , but if you looke within [ them ] they haue r perils and bitternesse . There was one Eutrapilus , who when hee would hurt his enemies most of all , made them rich , * saying that he would * reuenge himselfe of them , for that * they should receiue with their riches * a great packe of r cares . 10 Of an eagle and a iack-daw : warning vs to beware of whom and what counsell we take . AN eagle hauing gotten a cockle , could not * pluck out the fish by force , or by art . A iackdawe comming vnto [ her ] giues [ her ] counsell . [ Shee ] perswadeth [ her ] r to fly aloft , and * to hurle downe the cockle * from an high , vpon the stones : * For that it would so come to passe , that the shell would be broken . The iackdawe tarieth vpon the ground , that shee may wait for the fall . The eagle * throweth [ it ] downe , the shell is broken , the fish is r snatched away by the iackdawe , the eagle being deluded * grieueth . Mor. ] Doe not * giue credite * to euery one , and * see [ that ] you looke into the counsell which you shall receiue of others . For many beeing * consulted with , doe not r giue counsell * for them who aske counsell of them , but for themselues . 11 Of a crow and a fox cub , [ aduising vs to take ●eed of beeing ouer greedy of praise . A Crowe hauing gotten a prey , maketh a noyse in the boughes [ of a tree . ] A foxe-cubbe seeth [ him ] * vaunting , runneth vnto [ him . ] The fox ( quoth [ she ] ) * doth very kindly greet the crowe . I * haue heard very often r fame to be a lyer , now * I finde it in very deed . For as bechance I passe by this way , * spying you in a tr● , I * come running vnto you , blaming r fame . For the fame is , * that you are blacker than pitch , and I see [ you ] whiter than snow . Tru●ly in my iudgement you * surpasse the swans , and are fai●er than the white iuy . If so bee that * as [ you excell ] in feathers , you so excell also in voyce , in trueth , * I will call you the queene of all the birds . The crowe beeing * allured by this * pretty flattery , prepares [ himselfe ] to sing . But the cheese falleth our of [ his ] r bil , * as hee was preparing [ to sing , ] which beeing snatched vp , the fox-cub taketh vp * a lowd laughter . Then at length it shames the miserable crow , and ●rketh him of himselfe , and the losse of the thing beeing mixed with shame it grieueth [ him . ] Mor. ] Some are so r greedy of praise , that they loue a flatterer with their owne reproach and losse . Such * silly men are [ made ] a prey to parasites . If so be that you will r auoid boasting , you may ●sily * escape [ that ] pestilent kinde of flatterers . If you will bee Thraso , * you shall neuer want a Gnato . 12 Of a lion spent with olde age ; admonishing vs euer to beware of cruelty , or beeing ouer fierce in prosperity . A Lion which had made very many [ his ] enemies by his r fierceness in [ his ] youth , * paid for it in [ his ] old age . The boar * setteth on him with his * ●ush , the bull * with his horne . * Especially , the olde asse desiring to * put out vtterly the olde name of sluggishnesse , * layeth at him r stoutly with words and with [ his ] heeles . Then the lion * sighing deeply [ said , ] these whom I haue hurt in times past , hurt [ mee ] now againe , and * worthily . But they whō I haue r sometimes * done good vnto , doe not now * doe mee good * again , * yea they also * hurt mee without cause . * I was a foole that made [ me ] many enemies , [ but ] more foolish * that trusted false friends . Mor. ] * Be not lift vp in prosperity , bee not fierce . For if fortune r shal change [ her ] countenance , they whom you haue hurt will r auenge [ themselues . ] And see that you * make a difference amongst [ your ] friends . For there are * som that are not * your friends , but of your table & estate . Which * estate in very deed * so soone as euer it shall be changed , they also will be changed : * it shall goe very well with you if they bee not enemies . Ouid cōplaineth * iustly . * Lo , I sometimes [ was ] * guarded * with no small company of friends , Whilst * the winde blowed prosperously to my sailes : But after that the r fierce seas * began to swell with the r stormy winde , * I am left in the midst of the waters , r my ship being all torne . 13 Of a dog and an asse , [ shewing the foolishnesse of them , who will attempt any thing against nature . ] * WHenas of a time a dogge * flattered [ his ] master and the r family , [ both ] the master and the family r cherished the dogge . The * asse seeing that , r groaneth * very deeply . It began to r i●ke him of his * condition : hee thinks it * vnequally dealt , * that the dogge should bewelcome to all , and bee fed from his masters table , and also r attaine that by idlenesse and play , r and contrarily himselfe to carry * packs , be r beaten with a whip , r neuer to bee idle , and yet [ to bee ] odious to all . If these things * be gotten by * flatteries , hee determineth to follow that art which * is so profitable . Therfore * at a certaine time [ his ] master returning home , hee about to try the matter , runs forth to meet [ him ▪ ] hee leapes [ vpon him ] beares [ him ] with [ his ] * hooues . [ His ] master crying out , the seruants ran vnto [ him , ] and the foolish asse , which * thought himselfe ciuill is beaten with a * club . Mor. ] All [ of ] vs cannot doe all things , as Virgil saith in [ his ] Bucolicks , neither doe all things become all men . * Let euery one desire that , let him r try that which hee is able . For wee knowe that which is spoken more significantly in Greek , * An asse to the harpe : So also Boetius , An asse * set to the harpe . Nature resisting , our labor is in vaine . * You shall neither do nor say any thing , if r Minerua be vnwilling , * as Horace saith . 14 Of a lion and a mouse , [ teaching great men to deale kindly with the meanest . ] A Lion beeing weary with heate and with running , rested in the shadowe vpon * greene leaues : * and a flock of mise running ouer his back , hee awaking catched * one of them . The captiue beseecheth him , cryeth * that hee was not worthy that the lion should bee angry at him . Hee * bethinking him selfe * that there was no praise in the death of such a silly little beast , le ts goe the * prisoner . * And not very to long after , as the lion bechance runnes through the laund , hee falles into net● , * he may roare , but hee cannot gette forth . The mouse heareth the lion roaring miserably , acknowledgeth [ his ] voyce , creepeth into the holes , seeketh the kno●s of the nets , * findeth them being sought , gnaweth them being found , the lion escapeth out of the nets . Mor. ] This fable perswadeth r clemency to mighty men . For as humane things are vnstable , [ so ] mighty men sometimes need the helpe of the baser . Wherefore a wise man although hee may , will bee affraid to hurt any * man whosoeuer . But hee that feareth not to hurt another , * doth exceeding foolishly . Why so ? Because although , * trusting in his owne power , hee feareth no man , * it will peraduenture come to passe in time that hee may feare . For it is euident that it hath happened to famous and great kings , that they haue either r needed the fauour * of base men , or r feared their anger . 15 Of a sicke kite , [ shewing what sacrilegious and wicked persons can expect from God in their miseries . ] A Kite * lay sick in [ his ] bed ▪ now * ready to die . He intreates his mother to go to pray to the gods . [ His ] mother answered , that there was no help to bee hoped for from the gods , whose holy things and alters he had so oft violated with his rapines . Mor. ] It becommeth [ vs ] to reuerence the gods . For they helpe the godly , * are enemies to the vngodly , being neglected in * prosperity they * will not heare vs in [ our ] misery . Wherefore r be mindefull of them in prosperity , that they may bee present beeing * called vpon * in [ our ] aduersitie . 16 Of a swallowe and other little birds , [ teaching to vse all ad● and to preuent dangers in time . ] AS soone as r flaxe began to bee sowen , the swallowe perswadeth the little birds to hinder the seednesse , telling them often , that there was * a conspiracy against them . They laugh at her , calling the swallow a foolish prophet . The flaxe * growing vp and waxing green , hee admonisheth them againe to pluck vppe that which was sowen . They laugh at her again . The flaxe waxeth ripe , she exhorts them to d●stroy * the croppe . When they would not heare her aduising , no not then indeed , the swallowe * leauing the company of the birds , gets vnto her selfe the friendshippe of man , * makes a league with him , dwels together [ with him ] ch●ereth him with singing . Nettes and snares are made for r the other birds , of the flax . Mor. ] Many * neither know to * aduise well for themselues , * nor will heare him who aduiseth thē well . But when they are in perils & losses , then r at length they begin to be wise , and to condemne their owne slothfulnesse . * Now are they wise enough . This say they , & that * ought to haue been done . But it is better to be Prometheus than Epimetheus . These * were brethren . r The names are Greek . * One of them took counsell before the thing [ to be done , ] the other after it : which the interpretation of [ their ] names doth declare . 17 Of frogs and * their king , [ ●arning vs to be content with our present estate . ] WHen the nation of * the frogges was free , * they besought Iupiter to giue them a king . Iupiter laughed [ at ] the r desires of the frogs . They notwithstanding , were r instant againe & againe , vntill they inforced [ him . ] * Hee castes [ them ] downe r a block . That vaste weight r shakes the * water with a huge crash . The frogs beeing r terrified r are silent . They * adore [ their ] king : [ And ] come nearer * by little and little : at length * casting away fear , they * bounce vpon [ him , ] and down again [ from him . ] The r sluggish king * is made a scorne and a contempt . They * importune Iupiter againe , they * beseech him * to giue them a king , which may be stout : Iupiter giues them a stork . Hee walking through the r fenne very stoutly , deuoureth * what frogs soeuer * hee meeteth with . * The frogs then com playned all in vaine of the cruelty of this [ king : ] Iupiter * heareth [ them ] not . For * they as yet complaine euen at this day . For the stork going to bed at euening , they * comming forth * of their dens doe * secretly complain with a hoarse * croking , but they sing * to a deafe man. For * Iupiter wil haue it so , that they * which prayed against a r gentle king , should now endure * one mercilesse . Mor. ] It is wont to r fall out to the common people euen as to the frogs . Who i● * they haue a king * somewhat more milde , * they charge him to be sluggish and r cowardly , and * wish that at length * they may haue r a man. [ And ] contrarily if at any time * they get a stout king , * they condemne * his cruelty , [ and ] praise the clemency of the former , whether for that * we alwaies mislike our pre sent estate ; or * because it is a true worde , * That new things are better than olde . 18 Of pigeons and the glead , [ shewing what commonly followeth discontentednesse vvith our estate . ] * PIgeons on a time made warre with the kite : whom that they might * conquere , they r chose the r hauk * [ for ] their king . Hee being made * their king * playeth the r enemie , not a king . Hee * plucketh and teareth them in peeces , * no lesse greedily than the kite . It repenteth the pigeons of [ their ] enterprise , thinking it * had beene better [ for them ] to * endure the warres of the kite , than the tyranny of the hawk . Mor. ] Let it irke no man too much of his owne * condition : [ for ] ( * as Horace saith ) no●hing is euery way blessed . r I in very deed * would not wish my r lot to be changed , so that it be tolerable . Many * hauing gotten a new r lot , haue wished the old againe . * That is the nature almost of vs all , that we are discontent with our estate . 19 Of a theefe and a dogg● , [ teaching to beware of flatterers . ] * A Theefe of a time reaching bread to a dog , that hee would holde his peace , the dogge answered , * I know thy treachery . Thou giuest [ mee ] bread * that I should leaue off barking . But I hate thy gift : because if I shall take [ thy ] bread thou wilt carry away all things * out of these houses . Mor. ] * Beware you lose [ not ] a great commodity * for a small commodities sake . Take heed * you trust not euery man. For there are men who * will not onely speake curteously , but also deale kindly , * onely with purpose to deceiue . 20 Of a wolfe , and a young sow , [ teaching vs to beware of them who are too officioiu . ] A Young sowe was about to r pigge . A wolfe promi●eth * that hee will bee the r keeper of [ her ] r young . The * sow answered , that * she had no need of the s●ruice of the wolfe : If hee * would be accounted * deuout , [ and ] * if hee desire to doe her a kindenesse , * that he would get him further off . * For that the kindeness of the wolfe should consist not in [ his ] presence , but in [ his ] absence . Mor. ] * Wee are not to giue credite to all things which euery one saith . * Many will promise their help , not for the loue of you , but of themselues : seeking their owne cōmodity , * not yours . 21 Of the bringing forth of the mountaines [ teaching to beware of foolish boasting and vaine feares . ] IN time past there was a rumour * that the mountains brought forth . Men run vnto them , stand ●ound about , exspecting some monster not without feare . At length the mountaines bring forth , a mouse * creepeth out . Then all [ the beholders ] * did almost die with laughter . Mor. ] Horace toucheth this * pretty fable . The mountaines * are in trauell quoth hee , * a ridiculous mouse will bee r bred . But hee noteth boasting . For boasters when they profess and * make ostentation of great matters , scarsly * performe small . Wherefore those * Thrasocs are * iustly a matter of ●est & * scorne . This fable doth also forbid vaine feares . For the feare of the r perill is for the most part greater than the p●ll [ it selfe , ] yea it is [ oft ] ridiculous which wee feare . 22 Of ● * a hound * despised of his master , [ snewing the nature of ingratitude , and that nothing is loued but that which bri●eth commodity . ] A Master hastens on [ his ] hound , which * was now waxen olde . He * calls on him in vaine . [ His ] feet are sl●we , hee * maketh no haste . Hee had * caught a wilde beast , the beast slips away from r [ him ] being toothlesse . His master * rates him with * strokes and with * words . The dogge answered * that he ought of right to be pardoned ; that now he was becomne olde , * but that hee had beene stout when he was young . But as I see , quoth hee , nothing pleaseth without * commodity . You * loued [ me ] being young ; * you * hate me now becomne olde . You loued mee * bringing in preies , you hate mee [ now ] slowe & toothlesse . But if you were r thankful , whom you loued rin times past , being yong * for [ your ] commodity sake you would loue [ now ] ●eeing olde for the cause of his * profitable youth . Mor. ] The dogge [ said ] well . For * 〈◊〉 Ouid saith : Nothing i● * loued but that which * bring● commodity . Beholde , take away from a greedy minde the hope of commodity , no bodie * will be sought for . There is no remembrance of a cōmodity past , and the fauor of a future [ commodity ] not great , the chiefest [ thankfulnes ] is * for a present commodity . Indeed it i● * a shame to bee spoken , but if wee confesse the truth , The common sorte doth approoue * friendship by [ their ] commodity . 23 Of hares and frogs , [ setting forth the folly of timerousnesse and the necessity of courage in perils . ] A Woode * roaring [ on a time ] with an * vnaccustomed r whirle-winde , the trembling hares beginne to r flee away r swiftly . But as they were fleeing , * whenas there was a fe●ne in their way , they stood doubtfull , * inclosed with perills on both sides . And which was a * prouocation of greater feare , they see frogs drowned in the fenne . Then one of the hares wiser & more eloquent than the rest , * said , why doe we feare * without cause , wee haue need of a * courage : * wee haue indeed nimblenesse of body , but wee want heart . This danger of the whirle-winde [ is ] not to be fled , * but to be contemned . Mor. ] There is need of courage in euery matter . Vertue without r confidence * lyeth vnder foote , for confidence is the * leader and queen of vertue . 24 Of a kid and a wolfe , [ teaching children to obey their parents . ] WHenas on a time , a goate was * to goe r to feed , shee shut vp her kid at home , warning * him to open to no body vntill she herselfe returned . The wolfe which * heard that a farre off , * after his dam was gone knockes at the doores , r imitates the goate in voyce , commanding [ the doores ] to be * opened . The kid * perceiuing the * treacheatie , * I will not open them quoth hee : for although the voyce * be the goates voyce , yet indeed I see a wolfe thorough the r chinks . Mor. ] [ For ] children to obey their parents , is profitable to themselues , and it becommeth a young man to * harken to an old . 25 Of * asta● and a sheep , [ shewing that extorted promises are not to be kept . ] A Stagge * accused a sheep before a wolfe , * clamoring [ against her ] that shee ought him * a bushell of wheate . * But the sheepe was ignorant of the debt . Yet neuerthelesse , * for the presence of the wolfe , promiseth that shee would giue it . * There is a day appointed for payment ; * it comes . The stagge * puts the sheepe in minde [ of the debt . ] Shee denyeth it . * For what [ she ] had promised , she exculeth it done by feare , and for the presence of the wolfe : [ and ] r * that an extorted promise was not to be kept . Mor. ] The sentence of the lawe is ; It is lawfull to * repell * violence by violence . From this little fable a certain new sentence doth arise . [ That ] it is lawfull to r refell deceit by deceit . 26 Of a countrie-man and a snake , [ teaching vs to learne wit , by that which is past . ] A Certaine countrie-man had * bred vppe a snake . [ And ] being angry of a time , smit * him with [ his ] hatchet . He escapeth away not without a wound . Afterwards the coū trie-man * comming to pouerty , supposed that r misfortune * to betide him for the iniury * done to the snake . * He therefore beseecheth the snake , that he * would returne . Hee saith * that he would pardon it , but that hee would not returne : * neither that hee could be secure with the countrie-man , * who had at home such a great hatchet . * That the blewnesse of the wound was gone , yet the remembrance still remained . Mor. ] It is scarce safe * to giue credit to him againe , who * hath once broken [ his ] credite . Indeed to pardon an iniury , * is verely a point of mercy . But * to looke to a mans selfe * is both befitting , and * a point of wisedome . 27 Of a fox-cub and a storke , [ teaing that deceit deserues to be rewarded with deceit . ] A Fox ▪ cub [ of a time ] * inuited a storke to supper . Shee poureth out the meate vpon the table : the which , * whereas it was thin , the stork assaying in vaine with her * bill , the * cubbe licketh vp [ all . ] The bird goeth away deluded , it both shameth and irketh her * for the iniury . After * a few daies * shee returneth , inuiteth the cub . There was set a glasse * viall full of meate ; which viall whereas it was of a narrowe throat , the * fox might see the meate , and also hunger , but shee might not taste . [ But ] the stork easily drew vp all with her bill . Mor. ] * Mocking [ deserues ] mocking , iest [ deserues ] iest , * deceit , deceit , and fraud deserues fraud . 28 Of a wolfe and a painted head , [ shewing the vanity of outward fairenesse without inward beautie . ] [ OF a time ] a wolfe r turned oft [ vp and down ] a man● head * which hee found in a caruers shop , wonders at [ it , ] thinking that which was [ indeed ] * that it had no sense . O faire head , quoth he , * thou hast * much art in thee , * but no sense . Mor. ] * Outward beauty i● pleasing , if the * inward hee present * with it . But if * wee are to want either of them , it is better that you want the * outward than the inward ; for , that without this doth somtime * incurre hatred , that a fool * is somuch more odious the fairer he is . 29 Of a Cornish chough , [ shewing how foolish it is to be proude of oth●r bodies feathers . ] AChough [ of a tim● ] tricked vp himsel●e with the feathers of a peacock . And then s●eming to himself * very gay , * disdaining his owne kinde , hee betooke himselfe to the * company of the peacocks . They at length * vnderstanding the deceit , * stript the foolish bird of [ his ] colours , and * whipped him . * Horace in ●is first book of Epistles reports this little fable of a iackdaw . Hee saith that of a time , a iackdaw beeing * trimmed with feathers * which she had gathered together , which had fallen from [ other ] birds , after that euery one of the birds pluckt againe her owne feather , * became ridiculou● . Lest if perchance the flock of birds shall come * hereafter , to fetch againe their owne feathers , * the ●ackdaw moue l●ughter , beeing stript of [ her ] stollen colours . Mor. ] This fable * raxeth them , who beare themselues more loftily than is meet : who liue with them who are both richer and more noble . * Whereupon they are oft-times poore * and a scorne . 〈◊〉 admonisheth well ; This sentence descended from heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Know thy selfe . 30 Of a fly and an * ant , [ teaching vs to vse good language to all , and to preferre the quiet kind of life . AFly [ of a time ] r wrangled with an ant , [ bragging ] * that shee was noble , * the other base , that shee did fly , [ the ant ] crept , that shee vsed to bee in kings houses : the other to lie hid in holes , to gnaw corn , to drink water : shee bragged * that shee fared daintily , and yet notwithstanding , that she got these things by idlenesse . * Of the other side , the ant [ gloried ] that she was not * base , but content with her owne * degree , * that the fly was a vagarant , she her selfe was * abiding in a place , * and that corne and * running water did taste as well to the ant , as pasties and wine to the fly , * and that shee got these things not by sluggish idlenesse , but by r stout labour . Moreouer , * that the ant was merry and safe , * beloued of all , and to conclude an example of labour : * that the fly was fearfull , alwaies in perill , troublesome to all , enu●ed * of all , and finally , an example of slothfulnesse . r The ant beeing mindefull of winter to lay vp foode [ afore hand , ] the fly to liue for a day , either to be continually hungry , or certainely to die in winter . Mor. ] Hee that r proceeds to say what hee will , shall heare what hee will not . If the fly had spoken well , she had heard well . But I consent to the ant . For an obscure life with security , seemeth to be more to be wished , than a * glorious life with perill . 31 Of a frog and an ox● [ shewing the fruit of foolish emulation . ] A Frog being desirous * to match an oxe , stretched out herselfe . [ r Her ] son exhorted [ his ] mother to desist from her enterprize , for * that a frog was nothing to an oxe . Shee swelled the second time , [ her ] son * crieth [ vnto her , ] Mother * you may burst , [ but ] you shall neuer ouercome the oxe . And when [ shee ] had swelled the third time , she burst . Mor. ] Euery one hath his owne gift . This man [ excels ] in beauty , r he in strength : this in riches , he excels in friends . It becommeth euery man to be content with his owne proper [ gift . ] He * is able of body , thou in wit. Wherefore let euery one * aduise with himselfe : [ and ] let him neither enuy [ his ] superiour , * which is miserable , nor let him * desire to striue [ with him ] which is [ * a part ] of foolishnesse . 32 Of a horse and a lion , [ teaching that an enemy r counterfe●ting friendship , is most dangerous : and that crafty dealing is vsusually requited with craft . A Lion [ of a time came to ca●e a horse : but wanting strength * by reason of his age , hee began to * deuise [ some ] cunning : hee professeth himselfe a physician ; * holdes the horse with a * long circūstance of words . * r The horse opposeth deceit to deceit , & * cunning to cunning . Hee faineth * that hee had lately pricked [ his ] foot in a thorny place , intreateth that r the physician looking into it * would drawe out the thorne . The lion * yeeldeth vnto him . But the horse * with all the might hee could * smit at the lion with his heele , and * forthwith betooke himselfe to his feet . The lion very hardly comming to himselfe againe at length , ( for he * was almost * in a swoone by the blowe ) ● * beare away ( quoth hee ) a [ iust ] reward for [ my ] foolishnesse , and he is * rightly fled away . For hee hath reuenged deceit with deceit . Mor. ] * Dissembling is worthy hatred , and to bee catched with dissembling . An enemy is not to be feared which * shewes himselfe an enemy . But hee that faines good will whenas he is an enemy , is * indeed to be feared , and most worthy hatred . 32 Of a horse and an ●sse , [ shewing how it commonly falls out with them who are too insolent in their prosperity . ] A Horse [ of a time ] * adorned with trappings , and with a saddle , ran by the way with a very great r neying . But by chance * a loaden asse hindred him as hee was running . The horse r raging with anger , and * fiercely chewing [ his ] foaming bridle , What quoth hee , thou slowe , thou sluggish [ asse , ] doest thou * hinder the horse ? r Giue place , I say , or * I will trample thee with my feet . The asse contrarily not daring to bray , * giues place quietly . But * as the horse was swiftly fleeing forward and speeding his pase [ his ] groine burst . 〈◊〉 〈◊〉 * 〈◊〉 for running and shew , hee i● * stript of [ his ] * furniture , and afterwards is sould to a r carman . Afterwards the * asse seeth him r comming with a r carre and speakes vnto him : Hoe good sir , what fine furniture is there ? where is your golden saddle , [ your ] * studded girth ? where [ is ] your * glittering bridle ? Oh friend it must needs so fall out to [ you ] being [ so ] proude . Mor. ] Most men are li●t vp in prosperity , neither r mindefull of themselues nor of modesty . But because they waxe insolent in prosperity , they run into ad●ersity . I * would admonish them to be r wary who seeme [ to themselues ] to be * in prosperity . For if the wheele of fortune shall be turned about , they shall * perceiue it a most miserable kinde of mi●fortune , to haue 〈◊〉 * in prospeity . That mischiefe also * is added vnto the heape of their vnhappinesse , that they shall bee contemned of th●se , whom * they haue contemned and those will mock them whom they themselues haue r laughed at . 34 Of the birds and foure footed beasts , [ shewing wh●t it is to leaue our friends in aduersitie . ] * THe birds of a time had a battell with the four-footed beasts . [ There vvas ] hope on both ●ides , * feare on both sides , [ and ] danger was on both sides . But the bat * leauing his fellowes * fals off to the enemy : The birds ouercome , * hauing the eagle for their captaine and * leader . And they * adiudge the * traytorlike bat * that shee 〈◊〉 neuer returne vnto the birds , that * she should neuer fly in the day time . * This is the cause that the bat neuer flyeth but in the night . Mor. ] Hee that refuseth to be partaker of aduersitie and perils with his fellowes , shall bee r without prosperity and safety [ with them . ] 35 Of a wolfe and a fox , [ declaring the fruit of enuy . ] WHen-as of a time a wolfe had r sufficient prey , hee liued r in idlenesse . The r fox-cub commeth vnto him , r demandeth of him r the cause of his idlenesse . The wolfe perceiued * that there was a plot laid for his * 〈◊〉 , * pretendeth sicknes ●o be the cause , intreates the fox to goe * to pray vnto the gods for him . Shee grieuing * that her wile had no better successe , goeth vnto a shepheard , * tells him that the den of the wolfe was open , * and that the enemy beeing secure might easily be r taken vnawares . The shepheard * sets vpon the wolfe , kils him . Shee obtaines [ both ] the den and the prey . But * shee had but a short ioy of her wickednesse , for * not very long after , the same shepheard catcheth r her also . Mor. ] Enuy is a r filthy thing , and sometimes r pernicious euen to the author himselfe . * Horace in his first booke of Epistles . An enuions [ man ] * pineth away at the * prosperity of * another . The Sicilian tyrants found not a greater torment than enuy . 36 Of r a stag , [ shewing that wee commonly desire such things as are most hurtfull for vs. ] A Stag [ of a time ] * viewing himselfe in a very cleare r fountaine , approues * his high & branching horns , but condemnes the smaleness of his * shankes . Bechaunce * as hee is viewing and iudging himselfe , the hunter * comes in the meane time : * Hee fleeth more * swiftly than darts , * and the Eastwind driuing the * shoures . The dogges * pursue [ him ] fleeing . But whenas hee * entered into a very thick wood , [ his ] hornes are * intangled in the r boughes , and then r at length hee praised his r legs , and condemned [ his ] hornes , which * caused him to becom a prey vnto the dogs . Mor. ] We desire things to bee * auoided , and wee r flee the things which are to bee desired . [ Those things ] please [ vs ] which hurt [ vs , ] and those things displease [ vs ] which * doe vs good . Wee * desire blessednesse , before wee vnderstand where it is . Wee seek the excellency of riches , and the r loftinesse of honours ▪ wee thinke blessednesse * to consist in these things , in which , notwithstanding , there is much labour and griefe . That our * harping Poet r signifieth * no●ably . The r huge pine tree * is more often tossed with the windes , and the r lofty towers fall downe with the greater fall . * The lightnings also smite the highest mountaines . 37 Of a viper and a file , [ teaching vs to meddle with our match . ] A Viper [ of a time ] finding a file in a r shop , began to gnawe [ it . ] The file smiled , * saying , What foole ? what doest thou ? Thou * mayest weare out thy teeth , before thou canst weare mee , which am wont to bite vpon the hardnesse of brasse . Mor. ] See * carefully , with whom * you haue to doe . If you * wh●t your teeth against * a stronger , you shall not hurt him , but your selfe . 38 Of wolues and lambs , [ teaching vs to beware how wee trust our enemies , deliuering out of our ●ands the meanes of our safety . ] THere * was [ * of a time ] a r league * between the wolues and lambs , * which naturally doe disagree , * hostages beeing giuen on both sides . The wolues gaue their r whelps , r the sheep the company of their dogges . The sheep beeing quiet & feeding , the * young wolues * howle out for the desire of [ their ] * 〈◊〉 . Then the r wolues rushing in [ vpon them ] * cried out , complayning that they had broken [ their ] fidelity and the * league , and teare in peeces the sheep , beeing left destitute of the r aide of [ their ] dogges . Mor. ] * It is a foolishnes if in a truce you deliuer the meanes of your safety to the enemy . For hee that hath been an enemy , hath not yet perchance left off to bee an enemy : yea peraduenture hee will take an * occasion , * that hee may set vpon you beeing destitute of succour . 39 Of a wood and a countrie-man , [ teaching vs to beware wherein and how wee gratifie our enemies . ] AT what time * the trees spake , a countrie-man came vnto a woode , desiring * that he might take a r helue for his hatchet . The woode * assenteth vnto [ him . ] The countrie-man * hauing fitted his hatchet , beganne to cut downe the trees . Then r and indeed too late it repented the wood of her r facility . It grieued her to * haue beene the cause of her own destruction . Mor. ] r See , of whom you deserue well . There haue beene many , vvho * hauing receiued a benefit , haue abused it * to the destruction of the r authour . 40 Of the * limmes and the belly , [ declaring the necessity of gratifying others . ] THe foote and hand of a time accused the belly , for that their gaines were deuoured by it * liuing in idlenesse . They command that it labour , or that it * seeke not to bee nourished . It beseecheth them * once , or twice : yet notwithstanding , the hands deny * to relieue it . The belly being * consumed r thorough lacke of foode , when all the limmes began to * faint , then at length the hands would be * kinde : but that too late . For the belly beeing * feeble thorough * lacke of vse , * repelled [ all ] meate : so whilst all the limmes enuy the belly , they perish * together with the belly . Mor. ] * It is euen so in humane society , like as in the society of the members . * One member needs another , [ and ] a friend needeth a friend . Wherefore wee must vse r mutuall kindnesses , [ and ] mutuall r workes ; [ for ] neither riches , nor the * highest dignities * can sufficiently defend a man. The onely and chiefe * stay is the friendship of * very many . 41 Of an ape and a fox-cub [ teaching that the rich had rather hurt themselues with too much , than to part with ought to the poore . ] AN ape intreates a foxecub , that shee would giue her a part of her tayle , to couer [ her ] buttocks : * for that , that was a burthen to her , which would bee of vse and an honour to her selfe . * The cubbe answereth , * that she had nothing too much , and * that shee had rather haue the ground to be r swept with her tayle , r than the buttocks of the ape to bee couered . Mor. ] There are which need , there are others * who haue too much , yet notwithstanding , * it is not the manner of any of the rich , to blesse the needy with their superfluity . 42 Of a * stag and oxen , [ teaching the difficulty of preseruing our selues in extreame perill . ] A Stagge [ of a time ] * flying from the hunter , * betooke himselfe into an oxe-house ; hee * entreates the oxen that * he might hide himselfe in the cribbe . The oxen * tell him , that it cannot be safe ; for * that the master and seruants would be present by and by : hee saith , that he should bee safe ; so that they betray him not : The seruant entereth in , seeth him not , being hidde in the hay , goeth out . The stagge [ began ] * to bee proude , and to feare nothing now . Then one of the oxen beeing r graue both in age and counsell , * It was an easie thing ( quoth hee ) to deceiue him which is a * mole , but that thou shouldest lie hid from the master , who is * as quicke sighted as Argus , this is the worke , [ and ] this is the labour . * By and by after , the master entreth in : * who that hee may correct the negligence of his seruant , viewing all things with his eyes , and * groping in the crib with his hand , catcheth holde of the hornes of the stag vnder the hay ; he r cries out vnto [ his ] seruants , they run vnto [ him ] * shut in the stag [ and ] * take him . Mor. ] r Hiding places are hard to bee found * in aduersity and dangers : either for that fortune doth still * pursue * men in misery as it hath begunne , or else because they beeing hindered by feare , & void of counsel , do betray themselues through their * lacke of heed . 43 Of a lion & a foxcub : [ warning vs to beware of faire words and how we trust our enemie ; to coniecture of wordes by former deeds . ] A Lion was sick , the * beast● visited him , the fox-cub alone deferring [ his ] * dutie . The lion sends an embassage vnto [ * her , ] with * a letter admonishing her to come . [ Saying ] * that the presence of her onely would be most acceptable [ to him ] being sick . * Neither that there would be any danger wherfore the fox should feare . For * that first of all the lion was indeed most friendly to the foxe , and therfore * desired earnestly * to haue speech with her . Moreouer , * that he was now sicke , and kept his bedde , that although hee * would doe that which was not [ intended ] yet he * could not hurt [ her . ] The fox writeth backe , * that she wisheth that the lion may recouer his health againe , and * that she would pray for that of the God● , but yet * that shee would not come to see [ him . ] * That shee was terrified with the footsteppes ; * which indeed sith they were all towards the den of the lion and none turning back , * that it was a token that many beasts had entered in , but that none had come forth . Horace ; I will * returne that , which * once the wily foxe answered the sick lion , because the footsteps terrifie [ me ] , All of them looking towards thee , none back again . Mor. ] Take heed [ how ] you trust words , vnlesse you * take good heed , * you shall r oft haue words [ only ] giuen you . * Wee are to take a coniecture both of words and of deeds , and r those are to be iudged * by these . 44 Of * a foxe and a weesill , [ teaching vs to be content with a meane estate , rather than by prosperity to endanger our selues . ] [ OF a time ] a fox beeing * slender with long r lack of meate , crept bechance into a corne chamber through * a very straight hole . In which when she had r b●n well fed , * and afterward trying to goe forth againe , her belly beeing ouermuch stretched out hindered her . A weesill * farre off seeing [ her ] * struggling , at length * aduiseth [ her ] [ that ] if she desire to goe out , that shee returne to the hole being * empty , at which she entered in when she was empty . Mor. ] You may see very many to be merry and cheerefull in * a meane estate , void of cares , r without [ all ] troubles of minde . But if these shall * become rich , you shall see them to goe * heauily , neuer * to looke cheerefully , [ but ] full of care , [ and ] ouerwhelmed with r troubles of minde . Horace * sets out this fable thus ; Bechance a * gaunt fox had crept thorough a narrowe * cranny into * a corn chamber , and being fedde * assayed in vaine to goe * forth againe * when her belly was full . To whom a weesill [ seeing her ] a farre off said , if thou wilt escape thence . * Seek to goe againe beeing leane [ thorough ] the narrowe cranny , which thou * wentest in at when thou wast leane . 45 Of a horse and a stag , [ teaching vs to take heed that for escaping pouerty , we lose not liberty . ] A Hors● [ of a time ] * fought with a stagge . But being at length driuen forth of the pastures , he earnestly intreats the help of man. * Returnes with the man , goeth downe into the * pasture , [ so ] he that was conquered before r is now made the conquerour . But yet neuerthelesse , the enemy being ouercomn & * brought vnder , * the conquerour himselfe must needs serue the man. [ Whereupon ] he beares the horseman on his back , & the bridle in his mouth . Mor. ] Many * striue against pouerty , r which beeing ouercomne thorough [ good ] fortune and industry , * they oft-times lose their liberty . For , beeing indeed Lords and conquerours of pouerty , they begin to serue riches , are driuen with the whips of couerousnesse , [ and ] are curbed in with the bridles of * niggardlinesse , neither yet doe they keepe [ any ] measure in * seeking ; neither yet indeed dare they vse the things which they haue gotten , * for a iust punishment of their couetousnesse . Horace [ saith ] concerning this matter . * A stag [ of a time ] being too hard for a horse in fight , draue him form the common pasture , vntill [ the horse ] being * too weak in that long fight , * Implored the * helpe of man , and receiued the bridle [ of that condition . ] * So after that , r the violent conquerour departed from r the enemy , Hee r repelled not the horse-man from [ his ] back , * nor the bridle from his mouth . So the * poor cayti●e , who fearing * pouerty , loseth liberty , better than * gould , shall carry [ his ] master . And he * shall be a slaue for euer who r wil not know [ how ] r to vse a little . FINIS . Notes, typically marginal, from the original text Notes for div A08375-e230 * The fables of Esop . r tales or 〈◊〉 deuises . Foolish contempt of learning . * Of a cocke le●ding ben● : or of a dunghill cocke . Gallinaceus ] signifyeth , belonging to a cock or a hen , or hennish , seeming to be added only to distinguish the word from Gallus signifying a French man. * Whilst a cook &c. * turned ouer a dunghill viz. scratching in it turned it vp by little and little . r what quoth he . * a thing so bright or shining . * a lapidary or one that trimmeth and sell●th pretious stones . * no thing . * could be . * merry o● , ioyfull . r because hee knew the worth of it . * truly . r it will serue ●e for no purpose . * to me or for me to no vse . * esteeme , or recken it of a great [ price ] or value . r make any reckening of it . * I in truth . * malim , ● . ● . magis ve●m , will or would rather haue r a barly corne . r all the precious stones in the world r The morall sense ▪ or the meaning ▪ vse and application of this fable for the framing & ordering of our manners . r You must vnderstand . r learning & knowledge . * vnderstand by the &c. r sensuall or giuen ouer to pleasure . * Neither foolish men doe loue . r good learning . r a voluptuous man. r because . * to whom alone , or one , pleasure can please . Tyranny . r top . * fountaine . r a far off or a great way beneath . * runneth to [ him ] r chideth or blameth . * because . * troubled the fountaine . viz. muddied the water . * trepidare for trepidabat . Euallage . * Himselfe neither indeed to haue beene able to trouble . * to haue been willing . r on the other side . r speaketh veheme●tly or railes against the lambe . r wretch r this is nothing thou sayst . * hurtest [ me ] alwayes . * en●ed . r stocke or kinred . * diligently or alwayes . * Thou shalt-giue punishment to me to day . r abye . * a staffe to be found easi●y , that you may be 〈◊〉 a dog . * a cause . r he please . r committed fault enough . * could not resist or withstand . Discord . r warred or waged battel . * It was striuen . r gouernment , ●ule or soueraignty . r ●rish ground . r ●ght . r very sore . r oft lying hid or l●ding himself * he●bs ; viz. wild herbs , or grasse . * deceipts , or lying in waite . r mo●e strong . * able . * leaping vpon . r chalengeth . r mouse . * by open Mars . Mars the God of warre ▪ for wa●e . r They had either of them a buliush for their speare . * strift . * glead , or puttoc●e . * bewareth , or looketh to . * herselfe . * study . * 〈◊〉 of the warriours , al. either warriour . * to happen , or betide after the same manner . * kindled o● set on fire . * lust . * striue . r for magistracy , or to be gouerners . * riches . * for most part also their life . Vnsatiable greedinesse . * flesh . * grinning mouth . * so as it cometh to pasle , or hapneth . r he catching at greedily so soon as he saw . r cheeks , or chaps . r astonied . r flesh . r astonished . * and then receiuing againe cour●ge . * barked out . * a measure was wanting , or thou wast too greedy . * cou●tousnesse . r Thou hadst enough and too much . * vnlesse thou hadst doated , o● but that thou doated . * lesse than nothing is now to thee by thy foolishnesse . * admonished of modesty , or to bee modest . * to our co●tousnesse . * Te●entian Sa●nio . * sub●lly , 〈◊〉 . * with a price . Vnfaithfull dealing of great men towards their 〈◊〉 . * couenanted . * a common , or generall hunting to be . * It is gone . * A ha●t or stag is catched . * the hart . * Euery one , one by one . Al. They diuide the seueral parts to euery one . * singular parts , o● one by one . * had been agreed . r And. r the strongest . * taking . * it is done , [ or there is an end ] * This being heard , his fellows do depart . * cōcerning friendship . * holding their peace : or quiet , or silent . * daring . * fidelity , or faithfulnesse hath been rare euer , or seldome found . * at this age , or at this day . r men of might , or great men . r match . * hath it necessary , or of necessity . * grant . * There shall be equal right to thee r equity . Scor●efull ingratitude . * the boanes by chance haue stucke r as it happened . r gulle● . r went about . r did help him , or afford him any help . * All [ men ] say often . * him to haue borne . * the price , or hire . * deuouring , or greedinesse . r perswadeth . r faire words * longest , or most long . Al. that she would pluck out the boane fastned in , with her most long neck thrust into his throat . Al. ; But he mocked [ her ] asking [ her ] reward . * ●●ou foolish crane . * go , or get thee gone . r Art thou not well that thou scapest with thy life . * Thou owest thy life vnto me . * If it had listed me . * It hath been lawfull [ for me ] or I might . * a worne , or ●mon [ saying ] [ that thing ] to perish which thou dost to an vnthankfull [ man. ] * a land snake , or a wood snake . Mischieuous requiting good with euill . * cast him to . * bearing , or not able to abide . * the heat of the fire r molested , or indangered to poyson . * poore house , or cottage . * ● hedgest●ke , [ or cudgill ] being s●atched , or catched vp . r he demandeth . or debateth with him concerning the wrong * stripes , or blows . r he thus requite him . r he will take away . * to him . * who gaue life to him . * It is done . * may be against you . * whom you haue profited . * deserue . r requite , or vse you vnkindly . r to whom you haue done good . Contempt of iniuries . * whilst . r As a dull asse . r 〈◊〉 at . r whetted his tushes . r thou badst deserued to bee plagued * vnworthy . * which may take punishment of thee * being safe . * it is lawfull for thee vnpunished . or without punishment , or danger . * giue our diligence . * vnworthy of vs. * vnworthy of vs. r naughty . * lost , or desperately euill . * for most part do reioyce . * [ any man ] of good men . * They way it of great worth . * themselues to be accounted worthy reuenge . r for others to seek to be reuenged of . Bitternesse in riches , and the feares and dangers wherein rich men line . * this mouse . * it is prepared . * it is gone to sup . * draweth out . * victuals , or prouision . * fulfill , or fill . r neuerthelesse . * wrinkling his forehead . r pouerty . r and afterward . r abundance . * giue proofe and experience of that to him . * had prepared gayly , or richly , excellently . * Betweene to feast , or [ their ] feasting . * They [ began ] to tremble exceedingly , and in flying , often to fly away . * to defend himselfe hardly , or grieuously . * He , his 〈◊〉 ●ing scarcely layed away at length . * inuiting him to the pots . r danger . * it to be daily to one to be con●emned . * country mouse said , or replied . * As Hercules shall help me . * will rather , or desire . * anxiety , or care , doubtfulnesse , or fearefulnes●e . * indeed do beare before themselues [ or make a shew of ] pleasure . r dangers . * saying est . * rereuenge them , [ or take vengeance of them ] to . * them to receiue . * a very great , or huge fardle . r troubles . Crafty and coso●ing counsell . * pull forth . r to mount on by . * to cast downe headlong . * from an high place . * for so it to be , [ or to come to pa●le ] that . * east●th it downe headlong . * the cockle may be b●oken . r catched vp . * it grieueth her . * ●aue faith , or ●rust : viz. trust not . * whosoeuer . * make , or take heed . * asked counsell of r consult , or aduise . * to their consultours . Greedinesse of praise * gesturing , or i●tting , or triumphing * doth impart , [ or greet ] the crow with very much salutation . viz. har●ly saluteth the crow , or sendeth hearty commendations to the crow . * had heard . r that fame is a lyer * I proue it by experience in the thing it selfe . * beholding , or seeing thee . * flee vnto thee . r report . * thee to be blacker . * ouercome . viz. goest beyond . * you excell so also in voyc● , as you do in feathers . * I might haue called you ▪ or haue sayd you to be the queene . * entiled . * little flattery . r beake . * to him preparing * a laughter as if he were tickled . Al. and shame being mixed to the los●e of the thing he grieueth . r desirou● . * dwa●fes . r shun . * thou shalt shun , or escape easily . * Gnato shall neuer be wanting vnto thee , or thou shalt neuer want a Gnatho if thou wilt be a Thraso . The iust reward of cruelty . r render him like recompence . r cruelty . * paid punishment * seeked [ him , or smiteth at him . ] * tooth . * seeketh [ him , or setteth on him ] * with his hornes . * In the first place , ●r aboue all . * abolish . * insulteth , or leape●h on him , or flingeth at him . r Iustily . * mourning exceedingly , or lamenting . * deseruedly . r heretofore . * profited . * profit [ me . ] * by course . * yea also . * are against me . * I haue bene fool●sh who haue made many enimies . * who haue trusted . * Thou maiest not ▪ ●e lift vp in second [ or prosperous ] things , thou maist not be fierce or cruell . r shall alter , or frowne . r be r●uenged . * haue viz. put . * certaine . * friends of thee ▪ but [ friends ] of thy table and fortun● * fortune . * as soone as . * it shall be done well with thee if they shall not be en●mies . * worthily . * Behould . * fortified , fensed , or inuironed . * not with a few friends . * a prosperous wind hath blowen to my sailes , or a prosperous gale of wind . r cruell viz. raging . * haue swelled . r tempestuous wind . * my ship being torne I am left in the middle waters . r with my ship all torne . Foolish imitation . * Whilst that . * did flatter ▪ r household . r made much of or stroked . * little asse . r mour●eth , or sigheth . * more deeply r repent him . * lot . * [ to be ] ordered vnequally , or appointed . * the dog to be acceptable to all . r obtaine , or get . r and that he himself should contrarily bea●e &c. * packsadles . r whipped : to be neuer idle , or neuer to rest . * be done . * flatteries . * may be . * [ his ] master returning home at a certaine time . * feet . * belieued . * staffe , or cudgill . * Euery one may will that . r assay , or make triall of . * An asse of the harpes , or of the harpe . * put . * Thou shalt do or say nothing Minerua [ or nature ] being vnwilling , or against it . r Minerua the goddesse of wisedome and of all good arts and sciences , fained to be borne of ●upiters braine without any mother , here taken for nature . * Horace being witnesse . Clementy towards inferiours . * a greene leafe . * but. * one of many of them . * him to be vnworthy whom the lion should be angry at . * thinking seriously * no praise to be i● the death of so very small a little ●east . * captiue or mouse being taken . * Neither truly so much after . * it is lawfull to roare , it is not lawfull to goe out . * hauing sought them findeth thé , and hauing found them gnaweth them , wherby the lion escapeth out of the nets . r great men to be curteous towards the poore . * euen any of men . * doateth greatly . * inioying , or relying vpon his owne power . * it will be peraduenture in time to come . r stood i● need of . * vile dwa●fes , or men of no reputation . r been afraid of their displeasure . Sacrilege , or the miserable state of sacrilegious persons & pro●ane contemners of God. * lay downe . * almost dying . * are against . * felicity . * do not . r remember them . * called . * in aduerse things or in troubles . Want of consideration for preuenting dangers , and despising counsell . r line . * trecheries to be made to them , or prepared for them . * rising vp . * the flax yet standing . * the comp●ny of birds being left . * enters . r the rest of the birds . * neither know themselues . * consult wisely to themselues . * nor do heare a man giuing them cou●sell well . r onely . * Now is there enough and ouermuch counsell . * to be done . Prometheus wise before . Epimetheus wise after . * hau● bene . r They are Greeke names . * Counsell hath bene to one [ of them ] before the thing , to ●he other after the thing . * the king of them . Discontēt●dnes with our present estate . * it made supplication to Iupiter a king to be giuen them . ridere pr● ridebat ; Enallage . r wishes , prayers , or requests . r very importunate . * He cast downe a blocke [ to them ] r a beame . r sh●kes vehemently . * riuer , flood , or fen r affrighted . r are b●sh . * 〈◊〉 , worship , or honour . * foot by foot . * feare being cast aw●y . * leape . r blockish . * 〈◊〉 ● spo●t . * prouoke , or instantly beseech . * they pray . * a king to be giuen [ them ] r marsh , or marish ground . * whatso●uer of frogs . * i● before him , or in hi● way . * Therefore the fr●gs &c. * doth not heare . * they complaine also as yet to d●y . * g●n forth , or going forth . * out of their holes ▪ * murmure . * howling , or crying . * to one deafe , or God Iupiter being deafe . * Iupiter will , [ or Iupiters pleasure is ] * which refused by supplication , o● or turned away by intreaty . r mild . * should bear now . r 〈◊〉 , o●happen . * [ a king ] voyd of compassion , or pity * it hath . * a little more ge●tle . * it alleageth . r without valour , or courage . * it wisheth sometimes a m●n to happen vnto them . * to fall out vnto them . r a man of worth , or of spirit . * it , viz. the people hath gotten * it condemneth . * the cruelty of this . * it alwaies repenteth vs of things present . * that it is . * New things to be better than old . Discontentednesse with our present estate . * Doues . * vanquish . r did chuse . r goshawke . * a king to them . * doth . r tyran● . * snatcheth . * no slo●hfuller , or slower . * to h●ue been . * suffer . * lot . * Flaccus , viz. Horace being witnes , nothing is blessed on euery part , or on all parts . r I in truth . * may not . r estate , or condi● . * a new lot being gotten . r condition . * All for the most part , [ or the most of vs all ] are 〈◊〉 i● 〈◊〉 [ or disposition ] that it repents ou● selues of vs. Flattery & deceipt . * A dog answered sometimes a thiefe reaching bread [ to him ] that he may be silent . * I haue knowen thy lyings in wait . * wherby I may cease to barke * from these roofes of the houses , or from vnder these roofes . * Take heed thou lose . * for the cause of a little commodity . * you haue trust to euery one whom you please . * do not speake bountifully , but also do bountifully * by deceipt , or in craft . Too much officio●snesse . a sow . r farrow . * himself to be . r tender . r 〈◊〉 . * Puerpera signifying a woman travelling or in child-bed , here put for a sow pigging . * herself not to ne●d the pl●antness [ or att●ndance . ] * will be . * godly , or curteou● . * it 〈◊〉 c●uet to do an 〈◊〉 thing or a pleasure . * th●t he go away fu●ther . * f●r the ●ffice o● 〈◊〉 of the wolf to 〈◊〉 . * A●l 〈◊〉 g● are not to be credited to all men . * M●ny doc 〈◊〉 〈◊〉 diligence not by , or for the loue of you , 〈◊〉 o● 〈◊〉 * not your [ commodity . ] Boasting and vaine feare . * the mountaines to be about to bring forth , or to be in trauell . * goeth forth . * all to dy with laughter . emori , pro emoriebantur ; ●all . * little . * a●e about to bring forth . * a mouse to lau●hed at . r borne . * boast of . * do little things . * vaine glorious boasters , such as Thraso . * by right . * scofts . r danger . * a hunting dog . * a greyhound . Ingratitude . ● which is contemned of his master . * now had waxen old . * exhorts him * hasteth not . * catched , or laied hould on . r the dog [ or his mouth ] being toothlesse . * rebukes , or c●ides him . * a stroke , or stripe * a word . * it to owe to be pardoned to him by right . * but being yong to haue been stout . * fruit . * haue loued me . * you haue hated me . * catching preyes . * kinde . r once , or sometimes . * for the cause of thrift , or of [ your ] commodity . * fruitfull . * N●so , or Ouid being witnesse . * dea●e . * profits . * will be to be required . * of . * a filthy thing . * friendships . Timerousnesse . * bellowing . * vnwonted . r storme . r run away . r speedily . * when a fen , or marish ground hindered them . * comprehended . * incitement , or cause . * what , quoth he do we feare . * vainely . * a minde . * nimblenesse of body is indeed to vs , but a courage is wanting . * but [ it is ] to be contemned . r bouldnesse , or courage . * lyeth downe * captaine , or guide . Obedience to parents * about to goe . r to pasture . * it to be opened * had heard . * beates on the dores after the dep●rture of his mother . r cryes like the goat . * vnshut . * forevnderstanding . * deceipt , or guile . * said , I do not open . * imitate the goats r clifts . * obey an old [ man. ] * a hart . Extorted promises not to be kept . * made guilty . * crying out , [ or complaining clamorously ] her to o●ve . * it is also taken for half a bushell , or a pecke and a halfe , or somewhat less ▪ than a pecke . * The sheep indeed , or was indeed vnknowing . * promiseth herself to g●ue it for the presence of the wolf . * A day is spoken , [ or appointed ] to payment . * it is present . * w●tnes the sheep . * for she exculeth that thing [ to haue been ] done for feare , which she had promised . r 〈◊〉 , or vow wrested from any one . * an extorted vow rot to be kept . * d●iue back . * force by force . r refute , or confute Giuing credit againe to them who haue deceiued vs. * nou●ished , or brought vp . * the beast . * falling . r mishap . * to fall . or chance vnto him * of the snake . * Therefore he beseecheth . * may returne . * himselfe to pardon it , but to be vnwilling to returne . * neither to b● safe . al. when as there was to the country-man &c. * to whom there was so great a hatchet at home . The blewnesse of the wound to haue ceased , yet the remembrance to remaine , or be left . * to haue trust , or to trust . * hath loosed his faith , or fidelity once . * is truly of mercy . * to beware to himself . * doth become . * is of wisedome . The reward of deceipt . * called . * whenas liquid . * beake , or nib . * fox-cub . * of the. * somewhat more of daies . * the storke returneth . * vessell . * it was lawfull for the fox to see &c. * laughter . * deceipt [ deserues ] deceipt . Outward 〈◊〉 without inward beauty . r turned about oft . * being found in the shop of a grauer , [ or caruer ] * it to haue no sense . * there is much art [ skill , or cunning ] in thee . * much of art . * nothing of sense . * Externall fairenesse is acceptable . * inward beauty . * to it . * we must want . * outward beauty . * bring , or get hatred . * is more odious by so much , by how much he is fa●rer . Foolish pride 〈◊〉 those things which are none of ours . * somewhat faire , or a faire one . * his owne kinde , [ or stocke ] 〈◊〉 disdained . * st●cke or kinde . * the ●eceipt being vnderstood . * made naked . * affected him strokes , or bet him . * Horac● shewes this little ●able of a iackd●w in his first booke of &c. * adorned , or tricked vp . * ●athered together . * to haue bene ridiculous . * in time to come . * the daw made naked of [ her ] stolen colours moue . [ o● prouoke ] laugh●er . * noteth . * wherefore . * and are a scorne [ or mocking stock ] * pismite . The quiet life to be preferred . r contended . * ●herself to be noble . * her ignoble . * herself to slee , [ her ] or the plsmire to creep . * her self to be conuersant in the roofes , viz. the houses of kings . * herself to banket gorgeoully , and yet to get these things by idlenesse . * Contrarily . * ignoble . * graines of corne . * the streame to 〈◊〉 to the ant that which pasties and wine to the fly . * stocke or pedegree . * the fly to be wandring . * stable . * and to get thesé things . r ●usty , or painefull diligence . * the ant to be merry and 〈◊〉 . * deare to all . * the fly to be doubtfull with perill . * to all . r That the ant did thinke of winter aforehand , and layed vp food against it ; but that the fly had prouisiō but for the present , either to be ready to clam in winter , o● certainely to dy r goeth on . * shining , or glittering . Foolish emulation . * of matching an oxe . r The yong frog perswaded the dam * a frog to be nothing to an oxe . * cryeth often , or cryeth out . * although you cracke . * His owne gift is to euery one . r another . * preuailes in body , thou in wit. * take counsell of himself , or consider himself . * which thing is miserable . * wish . * the property of foolishnesse , or foliy . Counterfet friendship , with the reward of subtilty . r pretending , or making a shew of . * for his old age . * meditate art * states , o● 〈◊〉 , or drawes on the horse . * circumlocution of words , or with many faire words . * He. r vseth deceipt against deceipt * art . * himselfe to haue pricked his foot lately in a thorny place . r the horse being so good a physici●n . * may draw , or pull out . * obeyeth [ him . ] * with how great might he could , or was able . * dasht his heele to the lion . * cast himself forthwith vnto his feet . * had bene . * astonished , or amazed , or swooned almost . * beare , or haue . * by right . * dissimulation , or 〈◊〉 . * shew● before himself . * at leng●h is . Insol●ncy of proud men in their prosperity . * trimmed , or set out . r whinnying . * 〈◊〉 a●e being loaden stood against [ him ] [ or in his way ] 〈◊〉 . r 〈◊〉 , or storming . * being fierce biting on the ●roathing bridles . * stand against the horse , or stand in the horses wa● . r depart . * I do tread vpon thee . * departs , or yeel●s stilly , or being 〈◊〉 giues place . * the horse flying forward . * the part of the belly about the sheath . * vnprofitable . * spoyled . * ornaments . r 〈◊〉 . * 〈◊〉 asse . r drawing in a car , r or a cart . * bossed . * 〈◊〉 , or fine . r remembring * would haue admonished . r heedy . * happy . * fe●le it . * happy . * cometh . * they themselues . r mocked . Treacherous ●orsaking of friends . * A battel was to the birds , or the birds fought . * 〈◊〉 [ was ] on ●oth sides . * [ his ] fellows be● left * 〈◊〉 , o● falleth away . * the 〈◊〉 〈◊〉 their 〈◊〉 &c. * ●outh s●yer . * condenine . * flyer to the enimy or 〈◊〉 . * that there should not be euer a returning [ for her ] vnto the birds . * th●t be no flying [ to her ] in the light . * This is the caus● to the bat that she doth not fly but in the night r without part of prosperity and health [ with them ] The reward of enuy . r pre● enough . r idlely . r fox . r 〈◊〉 . r why hee was idle . * deceipts [ or layings in 〈◊〉 ] to be made to his . * 〈◊〉 . * fairneth , or dissembleth a disease to &c. * to 〈◊〉 e●rnestly , or 〈◊〉 the Gods for pardon . * her wile [ or craft ] not to succeed . * admonisheth him [ or puts him in mind ] the dens of the wolf to ly open . * for the enimy being secure to be able to be oppressed [ or ouercomne ] not thinking of it . r surprized . * there was but a short ioy to her of her wickednesse . r comes vpon , or inuades the wolf of a sudden . * not so much after r the fox ●lso . r a foule matter . r mischieuous . * Flaccus . * waxeth leane * fat things , or plenty . * another man r ● hart . Desire of things hurtfull . * beholding . r spring , or water . * the tall [ or long ] and branched hornes of his forehead . * legs . * whilst ●e beholds whilst he iudgeth . * comes betweene . * The stag flyeth away * swift . * and more swift than the East wind . * great rain , or stormes . * earnestly follow , or chase . * had entered . * wrapped . r branches . r at last . r shanks . * made that he should be [ or was ] * fled . r shun . * profit . * couet . r statelinesse . * to be set . * Poet making songs to be sung to the harpe . r expresseth . * fairely . r great . * is tossed more often . r high , or stately * And the lightnings , or thunderbolts . Foolish opposition against them who are too hard for vs. r workehouse . * what , quoth it , thou foole ? * shalt weare thy teeth to thee . * againe & againe . * the matter is to you . * sharpen . * a strongerman Foolish depriuing our selues of the meanes of our safety , so laying our selues open to the enimy . * hath bene . * sometimes . r truce . * to the wolues & lambs . * to which there is discord by nature . * pledges in wa● r yong ones . r the sheep [ gaue ] the band . * little wolues . * vtter howlings * mothers . r old wolues . * cryed out oftentimes [ their ] fidelity and the league to be dissolued * couenant of peace . r garriso● , or defence . * If you deliuer your garrisons to the enimy in a league , it is vnskilfulnesse , or folly . * cause . * wherfore he may com vpon you of a sudden being naked , [ or destitute ] of aid [ or defence ] Gratifying our enimies to our hurt . * their owne [ or proper ] speech was to the trees . * that it may be lawfull to take . r halme , or stoale . * noddeth vnto it * his hatchet being fitted . r but. r readinesse to yeeld , or be intreated . * be . r Take heed . * a benefit being receiued . * vnto . r giuer . * members or parts of the body , or ioynts . Necessity of friendship , and gratifying others . * being idle . * require . * once and againe . * nourishment [ or reliefe ] vnto it . * ●pent . r by famine or hunger . * fayle . * dutifull or officious . * weake . * disuse * bet or put backe , or refused . * with the belly perishing . * Humane society hath it self so , euen as it is in the society of &c. * A member needeth a member . r duties of one another . r good turnes * tops of dignities , honours , or preferments . * do defend a man sufficiently . * garrison , or ayde . * very many men . Miserablenesse in the rich , who cannot part with ought to the poore . * for [ that thing ] to be a burden to her [ viz. the cub ] which would be a vse and an honour to herself . * She answereth . * there to be nothing too much . * herself to will rather . r brushed . r than to couer the ape● buttocks with it . * to whom it doth abound * that fashion is to none of the rich , that he may blesse the needy with his superstuous matter [ or goods ] * hart . Difficulty of preseruing our selues in perill . * fleeing the hunter . * cast himselfe into a stall [ or stable . ] * prayeth , or beseecheth . * it may be lawfull to ly hid in the stall or cratch * denyit to be safe . * both the master and the seruants to be about to be present . * to ges●ore , or skip for ioy . r sage . * said , it was an easy thing to deceiue &c. * molewarpe , or want , as blinde as a molewarpe . * Argu● , w●om the Poets f●ne to haue had an hundreth eyes . * S●ight way afterwards . * who viewing [ or marking ] ●ll things &c. to the end that he may amend . * trying the crib . r cals out vnto * compasse in [ or inclose ] the wild beast . * catch . r Places of harbour or succour . * in aduerse thing● . * tosse , or ve● . * miserable [ men . ] * want of wisdome or foresight , or by their owne folly or indiscretion . Belieuing faire words . * liuing creatures came to see [ his ] * homage , or seruice . * this fox . * an epistle which admonisheth her to come . * the presence of her onely to be a most acceptable thing to [ him ] being sicke . * nor any thing of danger to be . * first indeed the lion to be most friendly &c. * to desire . * the speech of her [ or conference with her ] * to be sicke and to ly downe . * will. * cannot . * herself to wish . * herself to intreat the Gods that thing . * not to visit [ him ] * herself to be terrified . * which steps indeed when as all are turned towards . * that thing to be a token many indeed of the liuing creatures to haue entred in , but none to haue gone forth . * relate [ or returne ] that , viz. that answere . * in time past , or sometime . * for that all the footsteps looking towards thee , non● backe againe , do terrify me . * shall beware * words shall be given you of●time r be deceiued oft times . * A coniecture is to be taken or made . r we are to iudge of mens words by their deeds . * of these . * a fox-cub . Discontent with a meane estate . * thin or 〈◊〉 . r hunger , or scarcity of victuals . * a more narrow cleft , chinke or 〈◊〉 . r well fed herself . * her belly being ouer filled hindered her afterwards : 〈◊〉 to goe forth againe . * beholding her a far off wrastling [ or striuing ] to get out . * admonisheth . * leane , or thin . * mediocrity . r free from . * be made rich . * sad or sorrowfull * to stretch out their forehead r griefes . * sings or sets out in verse . * slender or thin . * cleft or hole . * a chamber of corn● * stretched herselfe or indeuoured * abroad . * with a full body , or her body being full . * see that thou seek againe [ or goe againe ] leane [ or empty ] to the streight hole . * wentest vnder . Losing liberty for anoyding pouerty . * made w●r , or waged battell , or warred . * He returneth * field . r becomes now . * sent vnder the yoke . * it is necessary that the conqueror himself se●ue the man. * fight . r which pouerty . * oft times the liberty of the conquerour perisheth or is lost ] * ouermuch sparing . * of seeking [ riches ] * by the iust [ or thorow the &c. * A stag being better in fight droue away a horse from the common herbs [ or grasse ] * lesse in long flrift or contention . * earnestly besought . * helps . * the horse hauing now gotten the conquest . r But. r the stag . r reiected , or cast off . * nor [ put away or remoued ] the bridle . * vnhappy , or foolish man. * wants . * metalls . * shall serue , o● be a seru●nt . r cannot tell . r to be content with . 
A45463	----	The fables of young Æsop, with their morals with a moral history of his life and death, illustrated with forty curious cuts applicable to each fable. Aesop's fables. English. 1700 Approx. 87 KB of XML-encoded text transcribed from 51 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A45463 Wing H6 ESTC R39503 18424417 ocm 18424417 107584 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45463) Transcribed from: (Early English Books Online ; image set 107584) Images scanned from microfilm: (Early English books, 1641-1700 ; 1634:36) The fables of young Æsop, with their morals with a moral history of his life and death, illustrated with forty curious cuts applicable to each fable. Aesop's fables. English. Aesop. Harris, Benjamin, d. 1716? The fourth edition / [7], 90 p. : ill. Printed and sold by Benj. Harris ..., London : MDCC [1700] Imperfect: stained, with print show-through. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fables. 2004-01 TCP Assigned for keying and markup 2004-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-04 Judith Siefring Sampled and proofread 2004-04 Judith Siefring Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion THE FABLES OF Young Aesop , With their Morals . With a Moral History of his Life and Death . Illustrated with Forty curious Cuts , applicable to each FABLE . The Fourth EDITION , Written by B. H. LONDON , Printed and Sold by Benj. Harris , at the Golden Boar's Head , in Grace-Church-street . MDCC . Tho' Aesop's Crooked , Strait is his Vertuous Road , Which Points the Way to Heaven's bless'd Abode : Shall we therefore , the better part despise , Because deceitful Beauty from it flyes ? Abhor reflecting on the Cripple's Fate , Who wou'd be Crooked , when he might be Strait ? To the READER . Reader ! ONce more I Dedicate this Pocket Companion to thy Use : If thou lovest Vertue , thou wilt accept it , and Read with a Desire of Improvement ; but if thy Affections are in the Heart of the Earth , and admirest Darkness , I advise thee not to hinder thy Friend from looking upwards , and beholding the Sun : And if thou wouldst live Happy here , and have the Unum Necessarium hereafter , get Wisdom , get Virtue , which cannot be chang'd by Fortune , nor separated by the Cavils of this World ; which cannot be demolish'd by Age , nor abated by Sickness ; but will make Peasants Kings , and Beggars Princes ; the Sick Whole , and the most Miserable the most Happy . I have here prefix'd ( being sensible how Diverting Lives are to the Publick ) A Moral History of Aesop ' s Life ; shewing the Vanity of immoderate Passion , the Deceitfulness of Beauty , and the Misery attending a perjur'd and vicious Soul. I have also made the whole more Correct than any of the former Editions , by altering the Style to Gratify some Persons of more Profound Iudgments , but so as the meanest Capacity may Understand me : Indeed the World has Oblig'd me to this , by their Candid Acceptance of Three Impressions ; and the Obligation I think to return ( GOD willing ) with a Second Part , in a little time . However , if thou wilt improve this in the mean time , thou wilt find it more Beneficial than the Transitory Injoyments of this Life , which Fade before we can perceive 'em to Flourish : But Virtue well Rooted in the Soul is like a Rock in the Sea , all the Affections being guided thereby , to the Crowning their End with immortal Glory : Which that thou may'st attain to , is the Desire of thine , Janua , 10. 1700. B. H. Young AeSOP's Life . IN one of the farthest Parts of Germany , there Liv'd once a worthy and sober Dr. of Physick , by Name John Lozmani , of an Antient and Honourable Family : He was a Gentleman no less to be Admir'd for his Exquisite Learning , than Belov'd for the internal Endowments of a Vertuous and Generous Soul ; and One , whose Aspect might Excite the Affections of a Chaste Princess , as well as Check the wanton Glances of the most Lascivious Lover . To all which , ( besides the great Observance , and profound Respect the People paid him ) were added , a copious Estate , and plentiful Revenues . He had not arriv'd to above the Age of Twenty , before Heaven Crown'd his Sun-shine Years with the chaste Enjoyments of a Marriage Bed , and made him the Husband of a Young Lady , in whom Love and Beauty , as well as Vertue and Chastity , were eminently Predominant . But , tho' Heaven had showr'd its Blessings down in so singular manner upon their Heads , yet it seem'd to deny 'em a long time , That which is the End and Design of Wedlock ; the Thoughts of which , with the Apprehension of not leaving Issue behind , to keep up the Name and Honour of a Family , depress'd Lozmani's Spirits , and forc'd him to Affect a solitary and retired Life : But all this , by his Lady's being happily Deliver'd of a Son , quickly Vanish'd , and the Clouds of Melancholly Dispers'd ; his Spirits became more Strong and Lively , and his Joy rais'd to a higher Pitch than before . Glad was he to see Heaven bless him with a Son so Fair , so Beautiful , and so well Proportion'd , in whom the very Heart and Soul of its Parents were bound up . But , alas ! when we go about to Assure ourselves of a Constant Flux of Felicity , and Promise Happiness with its Duration , then are we not only the most Deceiv'd , but render'd , by Fortune's inconstant Motions , ( as to this World ) the most Miserable , and the most Unhappy : For , As in all things , so in poor Mortal's Heart , Sorrow and Joy , by Course , do Act their part : For , Fortune's Course , b'ing Fickle as the Wind , How then can That be Constant , when she 's Blind ? Nor is she ever Worship'd by the Wise , But only Fools , who make her Throne the Skies . Thus we see the Mutability of all things : For , this Son , whom they Named Christianus , growing into Years , and proving the exact Picture of his Father , he was Educated and Instructed by him , in the ways of Virtue ; and had already Learn'd Manners enough to prove himself an Ornament to his Parents , when ( about the Ninth Year of his Age ) he Unfortunately fell from the Turret of his Father's House into a Garden adjoyning , whereby he was not only taken up for Dead , but had his Back broke , his Joints dislocated , and his whole Body bruised in a Deplorable manner . Imagine now what Scenes of Sorrow attended it : And Guess how great an Impression it made upon the Hearts of Two loving and indulgent Parents , who would have parted with all their Wealth to have prevented It , if possible ! But , such is the irrevocable Decree of Heaven , that an Alexander , whose Arms Punish'd all the known World , till it Confess'd him Conquerour , can no more Evade the Poyson of his Cup-bearer , Antipater's Son , than a Croesus , with all his Wealth , pretend to Bribe a Deity ! If we expect to Enjoy an immortal Gift , we must not allow ourselves in the excessive Transports of the Passions of the Mind : A Mediocrity in Temper , will Fortify us against all the Disappointments in Nature ; and preserve to us , at least , the Idea and Remembrance of what our Senses once Delighted in , when Passion robs us of this , and our Reason too . Passion , ah Passion , spoils the Nobler Parts , And makes fond Mortals Deify their Hearts ; Vexing the Spirits with Impure Dissentions , Pushing us on , t' Adore our own Inventions . ' ' And very few are free from this Infection , ' ' For every one 's a Slave to some Affection . But , ah ! Ten Thousand times more Happy 's he , Who Subdues Passion , and sets Reason free ; That his weak Opticks may more clearly ' spye The Imperfections that proceed thereby . But , to return , As Christianus was so Unfortunate in the Juvenal of his Years , to be made a Cripple ; so he became the more Helpless , and outwardly Miserable : For his Deformity so Discompos'd his Mother , that soon after she made a Chamber her Consinement , and in a little time her Aspect became Pale and Wan ; the Vermilion of her Cheeks were wash'd off with Pearly Tears ; and her Eyes affected nothing more than the ghastly Ideas of the King of Terrours , and his silent Urn ; her Brows were Depress'd with Clouds of Melancholly ; and all her Actions , Discourse and Conversation , spoke nothing but deep Resentments of a troubled and discontented Mind : The Excess of which Passion hurry'd her into a Hectick Fever , of which , ( maugre all the Indearments of a tender and loving Husband ) she in a most Sorrowful and Tragical manner , gave up the Ghost . Never was a Gentleman more Disconsolate than ●ozmani : Grief over-whelm'd his Heart ; and his Soul continually disburthen'd it self , by breathing out passionate Complaints , and dolourous Sighs : And , what with the Death of his Lady , and the Deformity of his Son , he was reduc'd to a low and weak Condition . His Friends being Concerned to see him so , and perceiving him in a deep Consumption , they , with all the tender Expressions of Love and Affection , indeavour'd to expel the Grief which had Seiz'd his Mind ; but all in Vain , for he rejected their Visits , refus'd their Counsels , despis'd their Comforts , and wholly deny'd himself the Society of his own Family . Thus he Linger'd out a Month or Two , till he found his Vitals ready to take Flight , when he sent for his Brother in Law ; to whom he Communicated his Grief in the following Manner . Brother ! Mortals may imagine , that by their Wealth they are secur'd from Vicissitude and its Consequences ; and that Fortune hath lost her Power , and is Subject to the Controuls of a Guilded Purse , or the Amorous Looks of a Fair Beauty : But , alas , so long as we are Born with Affection , and suffer it to Reign Arbitrary over our other Powers , we are not Sensible that she is Hood-winck'd both to Wealth and Grandeur , as well as Poverty and Want : Nor will we Believe , that what Favours she heaps upon us at One time , she may Sweep away at another . Who would have Thought , a Person so Rich and Wealthy ; so Well-belov'd , and Esteem'd ; so much Refpected , and Admir'd ; so Bless'd in the soft Embraces of a vertuous and loving Wife ; and , in fine , once so Happy in the Enjoyment of a Son , who●e Beauty seem'd to be the Master-piece of Nature — I say , Who would have imagin'd a Person once so Fortunate , should have Liv'd to see so dire a Catastrophe befall him ? Ah , have I Liv'd to see the Lady of my Affections , my Bosome-Friend , and the Soul of my Love , surrender up all the Efforts of Nature , all the Ravishing Endearments of Love and Beauty , and all the Conjugal Affections of a Wife to her Husband , into the Hands of that grim Tyrant Death ! And , shall this Memory of mine forget her , and Live , with nothing to feast my Opticks on , but the Deformity of a Son ? No , no ; Maugre all the Delusive Advice , to stay and linger out my Days here , I 'll force my Fate , and compel Atropos to Cut this Thred of Life — And here Lozmani Swooning , he seem'd as if he had already taken Possession of another World , till his Senses were retriev'd , when opening his Eyes , he thus went on : — I am glad my Dissolution arriv'd not , before I Bequeath'd my Son to your Care , and my Estate to your Self , for his Maintainance : I Conjure you by all that 's Just and Sacred , on pain of suffering here all the Horrours of Conscience that can be inflicted on a Perjur'd Soul , to do no otherwise by him , than becomes a loving Uncle , and what the deplorable Condition of a Fatherless Kinsman calls for : To which the Brother Assenting with an Oath , Christianus was call'd for by his Father , who in the midst of a Flood of Tears , Embracing him , recommended him to his Uncle , and Dy'd . Thus we see the Tragical End of Lozmani and his Lady . By this , I would have my Young Reader observe , what Love and Affection , some Parents have for their Children ; as well as Advise Parents to see the Folly of immoderate Grief , the Misery of Idolizing their Children , and the Danger of Repining at the Decree of Heaven . Shall we hasten the running out that little Sand left us , because the Almighty Recalls the Talent HE hath Lent us ? Consider ; — Facilis descen●us Averni ; Sed revocare gradum , superasque eva dere ad auras Hoc Opus , hic Labor est — Virg. Aen. 6. Thus ; Down-hill to th' Shades you go a Facile way ; But to return , and re-enjoy the day , That is a Work , a Labor , — An Impossibility ! Is it not better then , to prompt Nature with a Mind Calm and Serene , than to hurry ourselves with Passion into those dark Recesses of the Dead , from whence there is no Regress into this Life again ? Chilo the Philosopher , ( Plin. l. 7. c. 32. ) who so much abhorr'd the Excess of Passion , and used to say , Nequid nimium Cupias ; Desire nothing too much . Was not exempt from the Punishment thereof : for the Old Man dy'd with Joy , when his Son return'd Victor from the Olympick Games . Without we can take to ourselves Immortality , it is Madness for Mortals to imagine Heaven is obliged to Preserve what we Affect ; and a Crime often Punish'd , not only by the removal of the Object , but by the privation of the Adorer's Life . None can Evade those Decretive Actions Subordinate to the Series of their Lives . And this I call Fate , which Tully saith , GOD hath Decreed and Resolved shall come to pass . But to proceed , Christianus was no sooner taken home to his Uncle's House , but he as soon ●ound the Want of his Parents His Uncle soon broke the Oath he had made , forcing him to Labour with his Slaves beyond his Strength ; and in a little time most unnaturally turn'd him into the wide World to shift . Christianus being thus depriv'd of an Habitation , he wander'd up and down Contented with the Courtesy of some , and the Reproaches of others : All which drave him the more to Contemplate his own Frailty , and Contemn the Vanity of this World's Enjoyments : Till at length , as he was returning thro' the Fields into the City , with a Company of wicked Children attending him , he was Pityed by a Religious Merchant , who took him into his Family ; where he Liv'd Belov'd and Admir'd nigh Two Years , at which time , to the great Grief of the Merchant and his Lady , he fell Sick of the Small-pox , and Died , being Honoured with a Decent and Solemn Funeral . Thus he was taken Care of by the Almighty , and no doubt has the Reward of those who shun Vice , and its Attendants . But to let my Reader see , that Heaven never suffers the Guilty to go unpunished , I will Conclude all with this one Instance . The Perjur'd and Unnatural Brother having Liv'd in Excess and Prodigality on his Brother's Estate , a considerable time , and afterwards meeting with great Losses at Sea ; the Thoughts of which , together with the Gnawings of his Conscience , for Perjury , and Villany , to his Brother and Christianus , forc'd him in Despair , to sling himself Head-long from the Top of a high Clif● into the Sea : Where we will leave him , suffering the Punishments of the Furies , which are the Stings of an evil . Conscience ; where , as Cicero saith , Every one 's own Fraud , and his own Terrour Frets him most : Every one 's own Wickedness Torments and Inrages him ; his own Evil Thoughts , and the Lashes ▪ of Conscience affright him . These are Constant and Domestick Fur●es to the Wicked , that Night and day expect the Punishment that their Crimes deserve . This World affords , at best , no other Life , Than what is Complicated up with Strife : For in this lesser Orb , we Mortals see , The very Eliments at Variance be ; The flitting Air , and solid Earth make War ; And th' Fire and Water , nothing do but Jar : No Wonder then , we Mortals Change and Fade , When we of Fickle Elements are made . Wealth , Beauty , Honour , and Preferment high , No sooner come from Heav'n , but back they fly : Whilst those poor Souls who fix therein their trust By Heav'ns Blasts are blown away like Dust , And plung'd in Mis'ry with the Ambitious Soul , For , where 's the Mortal can the Fates Controul ? But if we would Live Undisturb'd and Free , And shun the Labyrinth of Misery , Let 's seek [ ah , seek and find , poor Souls distrest ! ] A humble Cottage , where Life lives at Rest ; And feed our Vitals , [ maugre horrid Strife ] On that we Mortals call , The Bread of Life : Quenchin● that Thirst , which doth our Spirits cloy , By Drinking everlastig Streams of Joy. This Summum Bonum if we hope to have , We must Conform to th' Advice which Solon gave Contemn this World , and follow Wisdom's Rule : 〈◊〉 is most Wise who thinks himself most Fool. 1. The ROSE crop'd by Youth . LOOK in the Morning , and you 'll see the Rose-buds to awake , And from their Beds most fragrantly , a pleasant Odour make . And when the Gard'ner to it goes , it can't his Knife withstand ; But strait descends this Damask Rose , to wither in his Hand . Ah! gentle Youth , thus strive to crop from off this Bush a Flower ; Turn back ; behold ! one ready stands thy Youth for to devour . The MORAL . T IS most expedient , that Man first of all should Meditate upon Death ; whether he will be a Philosopher , or not : For , we find but two Certainties in this World , Life , and Death : From whence I infer , As soon as Nature has done her Duty in the first , and set the Wheels at work , the latter should be put in Practice : i. e. We should be putting our selves in the Grave , every day we live . To which end , consider , O my Reader ! that thou art brought forth in a Garden , whereof God is supream Lord and Master ; thou art set ( as a Plant ) in such a Soil , to grow up according to its Fertility ; Death is thy Gardener , who is appointed to Root up evil Weeds , and to gather fragrant Herbs and Flowers for his Master's Palace ; therefore is it not better for thee , to Converse with thy Gardener , to understand his Natural Qualities , that thou mayst be the more Potent in Pruning-time , to lose a Branch or two , than to have the whole trodden despicably amongst Briars and Thorns ? Consider , thou canst not Fee Death , nor evade his Darts ; and that every one must kiss his cold Lips , and fall asleep in the Dust. 2 , The Innocent Lambs Sporting and Playing . HOW innocent and lovingly the tender Lambs do play ; Bah , Bah , they cry most chearfully , as trav'ling on their way : They think no hurt : With quiet Mirth they 're drove with Whip in hand ; Nor do they Dream at all of Death , when Butchers by them stand . Amongst the Grass , i' th' pleasant Fields , these harmless Lambs Consort ; They leap for Joy , and toss their Heels , till Death does end their Sport. The MORAL . WHY wilt thou Delight thy self , O my Child , in provoking thy Brother to Wrath ? Is it for thy Credit to be Quarrelling one with another , when every day Providence drives thee nearer towards the Slaughter-house ? Thou little think'st of this , but know , that thou art going , where-ever thou art , to the Court of Justice ; and , is it not better to take thy Brother by the Hand , and run quietly , that the Judge may Smile on thee , and Sing thee Asleep in his Arms. Consider , Brotherly Love is as Chains of Gold about the Neck ; and without it we are worse than Savage Beasts : Love Sweetens our Dispositions , and flings away all Acts of Hostility , constraining us to turn and Kiss one another in the Heat of Broils and Animosities : But where is this to be sought for ? In Relations there 's very little Sympathy to be found ; every one's Heart is case hardened to the Afflictions of his Friend ; and to say , in Extremity , I am thy Brother , or Kinsman by Blood , &c. is like Whistling to the Wind , or rowling Stones up-hill . 3. The Turtle Surpriz'd and took Sleeping . WHen blust'ring storms are blown away , and Waves begin to fall , Then Sol , with his warm glitt'ring Rays , most calmly up does call The Turtle , pleasingly to float asleep upon the Sea ; But when it 's catch'd by Men i' th' Boat , it wakes immediately . And when too late it sees it self surpriz'd and taken fast , It sighs and sobs with briny Tears , so long as Life doth last . The MORAL . IF thou wilt Hunt , be sure let it be with all the innocent Diversion imaginable : For , what occasion hast thou to Curse thy Horse , because thy Game out runs him ? Or thy Game , because it endeavours to escape thee with its Life ? Surely thou art asleep when thou dost so ; and , no Wonder if thou art taken Napping , when thy Horse is Leaping a Hedge , or Style , by the common Hunt , who is at the Back of every one , to catch'em when they fall . Let this be thy Rule in all thy Recreation , and thou wilt Discern him plain enough to Shun him . Besides , when thou art about a Journey , or Some other Sporting Exercise of Body , form an Idea , of its Nature , and Quality ; thereby no Mischief shall ensue , nor will thy Senses be Stupify'd with the Fatiegues thereof . Farther , let this Consideration rouse my young Schollar out of that Lethargy of childish Pleasures , which terminate in Affliction : So he shall have true Pleasure and Delight in his Satchel , the Love of his Superiors , and escape the Epidemical Consequents of Excess and Wantonness ; when the impure Child , shall be devour'd by the Jaws of Satan , and Weep when 't is too late . 4. A Dog returning to his Vomit . IS 't not a Nasty sight to see a Dog to Spue amain ; And when 't is out , immediately to eat it up again ? So strangely does this Cur delight to swallow down his Throat , What he before with all his might most loathfully cast out . Would it not make Man's Stomach loathe the daintiest Dish of Meat , To see this nasty brutish Dog its Vomit up to Eat ? The MORAL . T IS common with School-Boys to Spue out Repentance upon one anothers Backs , when they are under their Master's Correction ; and as frequent to wipe it off with their Tears : For , how many irreiterated Promises will they make to save a little Smart ? But when it 's over , they forget 'em , and run to their unlawful Exercise with as much Celerity and Egregiousness , as before . Indeed , some Cry up Correction as the Chief , to be used in Governing Youth ; but , for my Part , I abhor it ( especially the Excess ) and esteem it as Bestiality , and fit for none but Irrational Creatures , Slaves and Criminals : But rather , on the other Hand , that they should be manag'd with all the Freeness and Generosity imaginable . Wilt thou then , my Child , turn Beast , to Eat and Drink thine own Dung and Nastiness ? GOD forbid : Consider , it is better to Disgorge thy self of that Venom of Pleasure , which infects thy Conscience , and henceforward , loath the most daintiest Dish in the World. 5. The Fly and Candle . ALas , what makes the pretty Fly to hover thus about , But with its silly Wings to try , the Candle to put out . It flutters round the glimm'ring Light , and pleased is to see A burning Tapour in the Night , which works its Misery . Poor senseless Insect thus to toil to have thy fond desire ; 'T will prove to thee a fatal Foil , and set thy Wings on fire . The MORAL . THere is one grand Folly which possesses the generality of Mankind , and obstructs their Happiness ; and that is , Inconstancy : This puts him upon the Wing to Honour and Disgrace , Wealth and Poverty , Ambition and Content , and a World of Contrarieties ; it carries him from Hope to Despair , from Joy to Sorrow ; and , like a Ball of Snow , gathers as it rowls , to make its Fall the greater . This is hovering round the burning Taper , and working thine own Misery . The glimmering Pleasures of a Dissolute and Wanton Life , attract Man ( as the Flame does the Fly ) till he is somewhat Disabled , and forced to withdraw , but immediately his Madness and Folly turns the Tide of Sobriety , when egregiously he crosses it backward and forward , till he is forc'd to yield as Victim to his Lusts and Hearts Desire . There is nothing like shunning Extreams , and keeping to a well-grounded Mediocrity , which will prove another sort of Honey , than that which endeth in Gall and Bitterness ; when Malorum esca Voluptas ; Pleasure is the Baits of Iniquity , Char. l. 3. c. 38. 6. The Laborious Bee sucking Honey from Flowers . What makes th' industrious Bee to strive with 's Wings abroad to Roam , But only for to fill the Hive with Luscious Honey-Comb . It ranges thro' each fragrant Bower 'mongst Valleys , Meadows , Hills , From Violets , Cowslips , and each Flower , it Nourishment distills . And Humming , Labours hard all day , upon the Thistle , Rose , And Lilly ; Laden , strait away unto its Hive it goes . The MORAL . THere is but one Habit to be got at one time ; the Novelty of which is the Memory's Whetstone , till it becomes pall'd and insipid : Vice seldom is Burdensom in it self , and consequently the longer Retained . Now , there is a Duty incumbent on Parents , viz. To secure their Children from ill Precedents ; which they must do , if they will have 'em free from ill Manners . And there is a Duty adopted for Children too , viz. To avoid Vicious Companions , and Consort themselves with the Lovers of Virtue . The Effect of this Practise will be this : You shall send your Son out , and he will return with an Improvement of his Talent ; he will say , Father , I heard a Boy contemn God , by telling a Lye , which made my Heart Ach till I had Reprov'd him : Mother , I saw a Rarity , a rich good Man take his Coat off , and Cloath a poor Miserable Wretch therewith ; Would to God I were firmly Ri●eted in Wisdom also , Is not this Honey in thy Hive , O Parents ? Surely thou shalt be Happy in the goings out , and comings in , of such Children . 7. The Nightingale . WHen Winter 's hoary Frosts retire , to usher in the Spring , Up strikes th'harmonious winged Quire , melodiously to Sing . Hark , how the well-tun'd Nightingale sounds forth her quiv'ring Note , And warbles out a pleasant Tale , with Musick in her throat ; All Life , she flutters in the Bush , her strenuous Notes to raise , And whilst her Life doth last , she thus Chants forth her Maker's Praise . The MORAL . THere is in Nature , saith Seneca , a most villainous and odious Vice ; the which is so Aggravating , that it Dissolves all Humane Society ; Grave vitium , intoler abile , quod dissociat Homines : And this I call Ingratitude : Of which ( if Man would but rightly consider ) he might be Asham'd , and justly Reproach himself with the worst of Infamies . He may learn otherwise of irrational Creatures ; and when he finds the Charity of another extended towards him , he ought to extend his Thanks to the Donor ; and blaze abroad with just Encomiums his Deliverer's Praise . Thus the grateful Man will Reflect and run over the Mercies of the Day-past ; adore his Maker , and make use of all the Faculties of his Soul and Body in Singing his Praise : He will sit down more contented with his Morsel of Bread , and Bottle of Water , than the ingrateful Wretch with all his Delicacies and Dainties . It is a Passion to be abhorred , as base and sordid , and not to be found in a vertuous and generous Soul. 8. The Ostrage hiding her Eggs in the Sand. LOok how the Ostrage rakes the Sand , her Eggs therein to hide , Alas , she does not Understand what may them soon betide . Unnat'ral Ostrage , thus to make a Nest within the Earth , To lay thine Eggs in , and not take some care to see their Birth . Suppose Mens Feet should crush them down ? or , what if Beasts of Prey Should with their Paws break ev'ry one when-e'er they come that way ? The MORAL . WHat says Plato ? I cannot imagine , why Man should be more studious in any thing , than in bringing up his Children Well! In this he speaks right ; because the Chief Good of a Common-Wealth consists in the Vertuous Education of their Youth : And this Duty lies wholly upon the Parents , ( especially the Father ) as it is Branched out into these four depending Parts , viz. Life , Nourishment , Instruction and Communication . All which the Parent should take more Care of , than his Estate : For , as Crates Exclaims , To what Purpose do Mortals fatigue themselves in the laying up Riches ; and trouble themselves so little with those that are to enjoy them ? Is it not valuing the Shoe more than the Foot ? And , to do like the Ostrage , bury thy Son alive in the Quick sands of Hair-brain'd Extravagancies ? This is Pindarus's Vanity ; The Dream of a Shadow : And the Child is more injur'd , by not learning to Govern himself , than Benefited by giving him all the Wealth and Power in the World to Govern others . 9. A Ship Sailing to her desired Port. BEhold the Ship which steddy steers its Course thro' th'watry Main , Nor Rocks , nor Sands , nor Storms it fears , But cuts the Waves in twain . It suffers many bitter Shock , and many rouling Sea Makes it like to a Cradle Rock , Before 't can harbour'd be . When any Hurricane appears , or , when the Land is nigh , The Seamen are possess'd with Fears , and to their Pilot Cry. The MORAL . BEhold , O Man ! an Emblem of thy Life , thy swift Journey , thy passage into another World , to the Port of Delivery , and to a State which puzzles the most Sagacious Philosophers living : How is that feeble Bark , thy Body , blown up and down by every Gust of Vanity and Pride ? toss'd upon the Shelves of Poverty and Want ? elevated by the Waves of Ambition and Honour ? and cast down by the inconstant Frowns of Fortune ? We are all like Ships newly Launched when Born ; some fall in pieces before they set to Sea ; some founder half way their Voyage ; others are swallowed up in Sands within sight of the Harbour ; and few escape Pirates , the Dangers of the Sea , and other Casualties , to arrive with full Sails at the highest Akme of Perfection . There is a Pilot to guide us , which , because he is invisible , and his Being in Dispute , we will not accept as we ought : Some will weigh Anchor , and drop again ; some pretend an Imbargo , others steal away in the Night , whilst most fall short of the desired Port. 10. The Ants and Sluggard . THE Ants a People are not strong , yet Pains they daily take Before the Summer-time is gone , their Winter-store to make . For what does make this little Ant i' th' Season dry to get Her Food ; unless she fears to want when Winter's Cold and Wet . The Sluggard fast a sleep does lye , and Idly takes his Ease , Because 't is now Prosperity , he thinks 't will never cease . The MORAL . AS Providence has allotted every Creature its respective Office , or Duty , to Exercise its Powers and Faculties upon : So Man ( the Nobler of all others ) more especially is Commanded to Work and Labour with his own Hands , to feed his Mouth . He is not enjoyned to seek after more than is sufficient for himself and Family , and occasional Acts of Charity ; nor allow'd to live in Idleness , till what has been complicated up by the Confluence of Heaven's Blessings , is Exhausted through Riot and Excess . Nature in it self is not Extravagant , but Generous and Liberal ; but , through Speculation , it is Corrupt and Degenerate : Lust cannot be without Sight ; whence it comes , that the Passions are set to Work , so soon as the Opticks inspect a Beauty : From whence I infer , That the Simple will not Labour for Necessaries , any longer than they can form the least Idea of Substance , or forc'd to by Acts of Compulsion . 11. A Boy taking a Birds nest . WHen Spring her Sun-shine Mantle weilds upon the hoary Earth ; Then Madam Flora decks the Fields , and gives the Flow'rs new Birth . Which makes the Idle Boy abroad oft-times a Truant make ; To travel o'er each Field and Road a Birds nest for to take . When e'er he ' spies it , up he crawls the Tree , in hopes to find Live Birds , or Eggs ; but Oh he falls , and leaves them all behind . The MORAL . THere is a Proverb that saith , Nature is never Content : Nor will it be satisfied , give it never so much : And he whose Nature is such , is continually pester'd with Ambition ; which ( saith Seneca ) hath this Vice , Non respicit ; Not to look back . Now , the Ambitious Man cannot be Courted to Consider , What he was ; that he takes another's Place ; and that , he knows not how soon some One or Other may justle him out : All he Ruminates on , is ; Honour , Wealth , Authority , Glory , and a Thousand Extravagancies ; These are the Nests he looks up after , and crawls up on other Mens Shoulders too , till his Ambition is too Heavy for its Supporters , which sinks , and slips from under him , whilst he tumbles Headlong down the Precipice of Despair . In fine , 't is a Vice , restless and Vexations , and hath no Bounds . Present to the Ambitious Soul , the Sight of Children catching frothy Bladders in the Air , he will Laugh at you , when at the same time his Actions are far more Ridiculous in the Eyes of all Wise Men. 12. Two Drunkards pretending to Travel , Kill themselves . TWO Drunken Sots had both agreed a Journey long to take : Who had not gone 'bove half a League , when to a House they make ; Then call'd for Drink , and drank so long , their Senses flew away . One Swore the other did him wrong ; but could not tell which way . Thus they contend ; at length they fight to end the Drunken Strife , In rage each drew his Knife , and quite depriv'd themselves of Life . The MORAL . OF all Vices , there 's none more Odious , more Destructive , and more Abusive than Drinking to Excess . The Drunkard is [ by our new Critic's leave ] an Element of Noise and Impiety ; a Chaos Complicated up with every thing his confus'd Fancy forms into an Idea . The Drunkard not only Confounds the Business he just before ingag'd in , but acts Arbitrary to the Law of Nature , and Unravels Oathes , Vows , and sacred Obligations , that have been Scores of Years winding to a Bottom . The Drunkard , will hasten from Prayer to Curse an Adversary ; And will promise to do That for Another , which ( when he 's Sober ) he wants to have done for Himself . He will endeavour to divert you with a long Harangue of the Ill of others , when at the same time , if you happen to Misconstrue one of his Words , you yourself shall be the greatest Enemy he has : Nay , thô thou art his Brother , he will believe thee to be no other than a Dog , and a Dog's Life wilt thou Live , all the time it is thy Fate , to be in Subjection to a Sot. 13. The Lyon and Lamb. A Lamb , by chance , had gone astray , And wand'ring thrô a Wood , A Lyon met in Masquerade , Who Fauning by him stood . Good Lyon , ( quoth the Lamb ) I crave , My Liege will lend an Ear , And save me from the rav'nous Wolves , Whose Jaws I daily fear . Ne'er heed ; I 'll see you safe from them : The Lyon strait did Rore ; 'Till to his Den he came , when he The Lamb in pieces tore . The MORAL . HEre 's a Mystery ! Men will not forbear running into By-paths to hunt after Shadows , when they may travel in a pleasant Road , and have the Substance brought ' em . Immoralists will seek the Pleasures of this Life , thô it cost 'em never so dear ; never so many Oathes , Lies , Cheats , Lusts , Murders , Villanies , and the like . Believe it then , O thou guilty Man ! That thou art alone , thô thou hast Three Parts of the World to bear thee Company : For , where are thy Companions , when thy Reason is fled . You and they are all like Senseless Posts jostling one another into the Fire . Well then , if thou lovest Wisdom , thou wilt not come within the Decoys of this World , where Sins are by-paths to lead us till the Devil finds us : Neither ask thy Neighbour , which way thou must go ; for , who knows but he hath worldly Business near the Lyon's Den , and may desire thy Company : But pull thy Conscience by the Sleeve , Consult That , and thou shalt escape the Snares of Satan . No Wonder Satan makes of Men a Prey , When from a conscious Byass they do stray 14. The Apish Fox . IN Parayn breeds a certain Beast , Whose Head 's much like an Ape , The hinder part like to a Fox In Colour and in Shape . This Creature takes a Wondrous care , To suckle all her Young , 'Till they 're full grown , and able are From th' Enemy to run . But if by chance the Hunters come , For fear her Young should lag , She puts them in a Skinny place , Much like a Leather Bag. Yet she her Young will always smother , Whene'er they chance to Suck another . The MORAL . LIke begets Like : It 's true , it does so in the Course of Nature : But , the Child may lose great part of it's Origine Nature , by the Reception of unnatural Nutriment . This may be done thus . Let an Infant suck a Moross , Surly , Woman , and it will receive not only Nourishment , but the ill Qualities of the Nurse . No wonder then , the Child degenerates from its Parents , when it participates of another's Nature ! There can be no true Affection between the Mother and such a Child : For what difference will there be between the Legitimate and a Bastard , when thou shalt take them both Young , and bring them up , saying , I am thy Mother , and the like ? In fine , every Mother ought to Suckle her own Child , when she is not infirm . Besides , Dost thou think the Brests were made for no other Use than to excite Lust ? Consider , All Objects ought to be hid , which have force enough in themselves to attract Vice. Let this suffice : If thou woud'st preserve tender Flowers till they are Ripe , they must not be expos'd to every unwholsome Blast . 15 The Hawk and Birds . A Hawk flew Scaling thro' the Air , With hopes to find some Prey , But strait the Birds perceiv'd her near , And up they flew away : One mounts her Back , a Hole to pick , The other Three together , At Head , Tail , Wings , do snatch at quick , Plucking from thence a Feather . Thus they the greedy Hawk assault , Which makes him cry and rore , Good Birds forgive me now this Fault , I 'll ne'er do so no more . The MORAL . IF ( my Child ) thou wilt live to a good Old Age , and leave behind thee a Name , not inroll'd in the black Leaves of Oppression , Extortion , Fraud , and Usury , now is the time to fly Covetousness , and check all unjust Desires after the Injoyments of another . Why wilt thou turn Hawk ? Hast thou not seen One hurry'd to the Ducking-place by a Multitude ? Nay , hast thou not held an Arm , or a Leg , till thy Companions have Pump'd him ? This is only a Seasoning him for Bridewell and the Gallows . Let me advise thee then , if thou wilt divert Disgrace from thy Family , and avoid Shame and Misery thy self , look not on thy Play-fellow's Toys with Affection . Meddle not with thy School-fellow's Top Book , or Satchel , because it is finer than thine , or because thou hast not the same : Nay , if something molests thy Teeth , and thou seest a Pin drop off his Sleeve , use it not without his Consent . Thus thou wilt inure thy self in the ways of Virtue , and be happy in a Contented Mind . Palfer from none , for Gain ill got , Will , with that Party's Mem'ry , rot . 16. The Gulon . BEhold this glutt'nous Gulon , how She seizes on her Prey , And never leaves with Teeth to tare , Till all 's consum'd away . But fills her Belly monstrous full , Then , to give Nature ease , Betwixt two Trees she pulls herself , The Meat from thence to squeeze . So empty'd , runs again to Stuff As much , or rather more , And never thinks she has enough , But still for Food does roar . The MORAL . WOu'dst thou be a Man of Understanding , endow'd with a Thinking Soul , indeavour to keep thy Spirits free from the Rapine of an unnatural Apetite : For , as too much Oyl retards the motion of the Watch wheels , so Gluttony depresses the Spirits , and keeps 'em from Soaring above the reach of Nature . What Idea canst thou form of a Summum Bonum here ; ( which is nothing but the searching out the Bounds of Nature , with the injoyment of a Mind Serenely bent to Benefit the Publick ) when thou art fit for nothing but to lye down and wallow with Swine ? When I was in America , I saw an Indian with a Belly stuff'd like a Wool-pack , begirt about with a Belt ; I ask'd him , Why he did so ? He reply'd , When we find a Prey , we devour it all , be it never so much ; and till we catch another , we take in our Belts a Hole every time we go to Stool , and so remain satisfy'd . This may allow of some Excuse in them , but for those who have the Use at Discretion , it 's most Unnatural , especially where there are Objects enough ready to Starve for want of That which is wasted . 17. Young Storks and their Dams . AN antient Stork , who well had liv'd , Began for to Decay , And fearing none wou'd lend Relief , Thus to her self doth say : Ah , woe is me ! I cannot fly To seek my daily Food ; For Age has clip'd my Wings , whereby They do me little good . Whereat some young Ones to her came , Who with Affection great , Took care to Labour that she might Have daily Food to eat . The MORAL . HAst thou got Wealth ( ó Man ! ) in an Honest way , and thy Parents brought thee up to Years of Discretion , to dispose thereof ? Consider : Is my Father or Mother Poor , in Debt , or Necessitated ? Have they bestow'd that upon me , when I was uncapable of helping my self , which now wou'd Nourish them in their Aged Extremity ? Have I not Substance to repay , which I wasted under their Tuition ? Do I not owe my Being to them ? And am I not likewise their Debtor for all the Expence , Care , Sorrow , Love and Affection they were at , to bring me to what I am ? This will teach thee to make thy Purse thy Parents and to open it to all thy distressed Friends , that Heaven may inlarge what thou hast , with a Life Long and Happy . But do not as some , who perhaps will every Holy-tide , afford 'em a Meal , but with this Proviso , that they shall either Eat with their Servants , or be Seated at the lower-end of the Table : Some such Devils I have seen my self ! Support thy aged Parents , and besure Th' Almightys blessing will attend thy store 18. The Ambitious Vulture . A Rav'nous Vulture long had stood The Phoenix Nest to view , And for that purpose , in a Wood She went , and lay perdue . Which having seen , Ambition so Did stimulate her Heart , She carries Spices too and fro To act the Phoenix's part ; And with the same a Nest doth build , Immortal's her desire , To have a Golden Crown , but then The Sun set all on fire . ( combust , With that she Sinks , her Nest , and all Vain-glorious Hopes , and Projects turn to dust ! ) The MORAL . THus the Lofty Soul , whose Ambition is Elivated above the Decree of Fate , wou'd impose upon his Fellow-Creature , a Belief that he is something more than mere Man , when all his Glory , is gotten by the Ruin of others , and his Fame supported by the Eccho of a dangerous Parasite . From this I infer , Two Indisputables , Truth , and Error : There are Moral Vultures , as well as Religious Devils ; and they both profess Infallibility : The Moral Impostor never discovers his Morality to any but Strangers , who are not acquainted with his Neighbourhood . The other wou'd be Gold , before it 's Refin'd in the Furnace , A GOD before the Elements of Nature are Qualify'd and Sublimated by the Power of Omnipotency ! This Vulture wou'd have all the Nectar and Ambrosia out of Heaven , to be devour'd by Swine on Earth : And wou'd keep the Keys by his Side , to make a Prison of Paradice . Here 's Infallibility with a Witness ! If thou wou'dst be a Wooden God , after thy Decease , away with thy Coffers beyond the Alps. 19. The Lyon and Dragon . ALyon ranging o'er a Plain , To find ( no doubt ) his Prey , Met vvith a Dragon , when began A fierce and bloody Fray : The Lyon knew his Power great , Commenc'd unto a King , Which made him rore and stamp his Feet , To feel the Dragon's Sting : At length he bravely Won the day , And made the Dragon Yield , Who falling on his Back doth say , O let me quit the Field ! The MORAL . WILT thou become Victor over thine Adversaries , and be able to grapple with Monsters ? This is not attain'd to presently . First try thy Skill vvith Dwarfs and Pigmies , then profess thy self Master of the Science . I mean ( my Friend ) thus : In the Juvenal of thy Years begin to encounter vvith petty Vices ; such as Lying , Jesting , Coveting , Reviling , and prophane Babling , all vvhich , as the Domesticks of thy grand Adversary , are to Worry thee vvith Despair , that He may vvith the more ease overcome thee at last . Begin to make this thy Study , and let Conscience be thy Master , vvho never vvill Fight but vvhen thou art in Danger , and thou shalt not only free thy self from Wounds , but evade the Assaults of a Satanick Host. Is it not easy to say thus ; If I do not leave off drinking novv , I shall fall asleep , and my Enemy vvill come and Surprize me , &c. Do these things , and thou shalt be a Man of War more Politick than the Devil himself . Nip Vice in th' Bud at first , however , If cropt at last , it s better late than Never . 20. The Parliament of Bees . THe Bees , in Parliament , agree To chuse themselves a King , To make such Laws , as Liberty And Property may bring . At length they to a Royal be , Do make a grievous Moan , Imploring him their King to be , To sit upon the Throne . Which done , some idle Drones contrive Their lawful King to Slay , Because he had preserv'd their Hives From all the Beasts of Prey ; But in the very int'rim they were took , And justly hang'd on a Triangle Hook. The MORAL . MOnarchy ! Thou Witchcraft of Felicity , and Enemy to a State free from the pale Cabals of Blood and Slaughter ; in thy Bowels are Vipers , and on thy Brest Vultures ! Kings that should be most free from Danger , move as if every step they took were in the Dark ; and are ( if not Hated ) Envied by all . The Courts of Princes , are full of Minions , Parasites , and Favourites , Conspirators in the Palace , and Regicides in the Bed-Chamber ; with innumerable Emmissaries without . And though Mortals have universally Consented to the Punishment of Treason , yet they will indulge themselves therein , though they see Quarters expos'd to view on the City-Gates . For my part , I do not love to imbrew my Hands in the Blood of any Creature , especially in the Blood of that Monarch , who hath restor'd me Liberty and Property , unto whom I owe Subjection . Nor is it consistent with Nature , that the Feet should kick against the Head , because it 's Elivated above all the other Parts of the Body , and Governs the same . 21. The Vine and Bramble . AS flourishing a Grape Vine grevv , A Farmer 's House about , Some Brambles in a Hedge hard by , Had nevvly taken Root : Who quarrels vvith the Vine , and cryes , Where are thy Weapons novv , That able are to save thy Fruit Which grovvs on every Bough . The Vine replies ; I 'm vvell content My Fruit should gather'd be , Rather than Hevven dovvn and burnt , As is the Bramble-Tree . The MORAL . ARt thou One not given to Contention ; and wou'dst live Peaceably with ●hy Neighbour ? Value not the Reproa●hes of the Simple : What if thou hast ●ot Money enough to Corrupt a Judge , ●r Parasites to pervert Justice , yet thou ●ast a Friend within , who will send thee ●way Justified ! What if Heaven blesseth thee with Wealth , a fruitful Wife , and Vertuous Children , for a time , and afterwards sends one Messenger for thy Son , another for thy Wealth , a Third ●or thy Wife , and , a Fourth for the very Bed from under thee ; it is only to see what Sap is in thy Heart , and to make ●hy ▪ Vertues grow and Flourish the more . And , is it not better for thee to be prun'd with the Hook of Affliction , than to be cut down by the Ax of Destruction , and ●aid up for Fuel with the Thorns of this World ? Consider , thou canst not have 〈◊〉 better Master than Providence , and thô ●mmoralists brand thee with Simplicity , ●et this suffice to Content thee , That thou art not Listed under their Banner . If thou hast peace within tho' poor in purse , Ne'r mind Reproach : That shall be all thy Curse ! 22. The Parrot . HOw apt Young Parrots are to learn What 's by their Owners taught , They 'll sing or Whistle forth a 〈◊〉 And plainly speak by Wrote . Thus lives poor pritty , pritty Poll , And in a Cage is hung On high , there to be seen by all Who love his prateling Tongue . Advanc'd he is within a Hall , To live a Life of ease , Till from the Hook the Cage falls down And Death does on him seize . The MORAL . DOst thou take delight in the prateling Discourse of thy Child , and art ●esirous to see it terminate in Sagacity , ●egin to be a good Dictator betimes , so ●●alt thou be held in Veneration , and ●e styl'd in Old Age , the Parent of good Manners . Let not thy Child's first Les●●n be a Song , an Ayre , or Jocose Re●artee ; but rather an Instance of Moral Duty , or an Imitation of some Vertue ●is Understanding is able to conceive ; ●hen instil into him Death and an After-State , with the Knowledge of a Deity , who is the Chiefest Good , and Creator of Heaven and Earth : This will put him upon Knowing Himself , and inable him to Form a true Idea of the Contempt of this World : It will bu●● him up under all the Oppressions of Fate , and lead him at last to rest on a higher Power than Nature . In fine , he will be a Wise Man , of Use to the Publick , when he that has been Educated in all Tongues , without Improvement , shall be a Rattle for Wise Men to Laugh at . Teach not thy Children what is naught , For they 'll Learn That , without b'ing Taught . 23. The Mairmaid and Fish. A Mairmaid combs her Amber Lock As sporting on the Sea , The which a neighb'ring Fish invites , This wond'rous Sight to see : Who Swimming underneath did think Securely there to hide ; For fear that any danger might The Enterprise betide . Mean while the Mairmaid ' spies her out Using a Syren's Art ; Inchanting first her Mind , and then Acts a more Tragick part , The MORAL . THe way to avoid Falling , is not to Climb up a Precipice . Come not ●ithin the Stench , if thou woud'st avoid ●●fection : Nor let the Guilded Bait lure thee to Swallow the Hook. Why ●ilt thou suffer thine Opticks to behold ●hat which thou knowest before-hand ●ill prove Prejudicial to thee ? But ●●re's thy Misery : First thou wilt sit ●●d look on , and then turn Practitioner . ●●rst , thou wilt stand afar off and View , ●●d then draw near and Touch. If thou ●oud'st be out of Danger , fly Gameing , ●ioting , the Play house and the like : For ●●e Stage Now , serves only to deiude un●ary Souls into the Snares of Vice ; and become almost the greatest Piece of ●mmorality in the World : Run not ●ither then to have thy Mind Inchanted ●ith Ravishing Imagination , and thy Bo●y Corrupted with the Consequence of ●ust . Besides , who knows , whilst thou ●●t Vindicating thy Friend , but thou ●ay'st receive a Wound thrô thy Body 〈◊〉 a Hector ? Thou oughtest not to de●●ght in seeing thy Fellow Creature mi●ick'd into the Shape of a Beast . 24. Friendship of Mice . IN an Old House , run to Decay , That ready was to sink , There stood a Tub of Water , where The Mice did use to drink . At length it happen'd , as in haste , To Drink they going were : The foremost miss'd his Footing , and Fell down , for want of care . At which the Mice did all agree To help him out with speed , Each hung by th' other's Tail , when he Caught hold thereof , was freed . The MORAL . WHat 's the Old Proverb ? Claw me , and I will Claw you : One good Turn deserves another . But , if thou 'lt be neither Scribe , nor Pharisee , remember this : If thine Enemy Hunger , Feed him ; if he Thirst , give him Drink : Down comes Heaven's Fire upon his Head , if afterwards he proves Ingrate . But , when thou dost Good , to those who Deserve it not ; and , at the same time , Wishest Ill to the Party ; a Fig for thy Compassion ! Is there not That within thee , which thou callest Conscience ? Beware of its being an unwelcome Evidence , another Day . In fine , If thou seest an Object Naked , Consider thus with thy self : Have I not an old Garment at home , useless to me ? Or when one meets thee , going to Spend Two-pence with thy Friend , and asketh thine Alms , Lend one Half , and Spend the other , &c. This is pulling a Man out of the Water . But , be not thou as some Men , with some Souls , who love to pass by Affliction Blind fold . Be Friends with all , and ready stand , To lend in Need , thy helping Hand . 25. The Salamander and Man. IN Flames the Salamander lives , Burning in Sulph'rous Fire , Whose Heat the Beast fresh Vigour gives , Making the Man admire ; Who thus Disputes : Pray , whence came you ? Thou art Immortal , sure ; Or else , those fiery , red-hot Coals , You never cou'd endure . I 'm not Immortal , ( quick saith he ) Tho' Fire I can feel ; But Naturally it suits with me , According to my Zeal . The MORAL . IT 's no difficult matter to Guess , who is meant by the Salamander , because ●●ere is no Creature under the Sun , more like it , than an Atheist : For , stifling all Convictions , his Conscience is Sear'd as with an Hot Iron ; making his own shallow Reason his God ; which being False , is utterly Uncapable to direct him to search and find out the most True and Holy GOD , and Creator of Wisdom it Self ; and so he Lives diving in the Fire of his own boundless , and foolish Imaginations . His hellish Zeal Obliging him to venture his All , on the Notion of Dying like a Beast ; and yet not Suffer'd to Live a Life like it . Thus he spends his Youth like a witty Fool ; his Man-hood worse than an unreasonable Beast ; and his Age ( if Justice cut him not off ) like a Devil incarnate . Avoid then , the Society of such Mortal immortal Devils , lest you are Infected by their Bituminous Poyson , and Atheistical Conversation . Ah , pity me ! I do Believe , dread GOD ; Those who do not , Lord , Scourge them with thy Rod. ) 26. The Unnatural Eagle . A Wealthy Eagle , chosen King , Had by his Queen , a Son ; Who , by his Father's Will , was made Successor to the Crown . But mind , This wicked Paricide , Who , not Content to stay , With spreading Wings at 's Father Flew , And took his Life away . And so usurp'd the Vacant Throne ; When all the Birds agreed , To Cut him off : And so he dy'd A Parri Regicide . The MORAL . I Cou'd Wish none in the World were like this young Eagle . But , scarce a Year revolves , without some Unnatural Instance , or other . All that the Wise Man saith , is True ; and this we know to be so : Covetousness , is the Root of all Evil. From whence springs Ambition , Restlesness , Discontent , and a World of Miseries . Murder is Subordinate to Ambition , and Discontent : And , with that , Peasants , as well as Princes , are made Impure . I my self have known , one Relation Murder another , for less than Half a Crown . It is indeed most Benefit to thee , to arrive at the highest Zenith of Glory , by Gradations , that thou may'st know Others Dispositions , as well as thine Own : But neither Ambition , nor Discontent , will suffer this ; but force thee to Jump in the dark Abyss of Disorder . If thou wilt wait Nature's due Time , thou shalt be Happy , and have what Providence design'd for thee : If not , then thou' rt Unworthy to enjoy the Elements of Life . Content's a Iem : Let what you have suffice Let Nature have its Course , Man quickly dyes . ) 27. The Boys and Bear. TWo Boys , as rambling thrô a Wood , By chance a Bear espy'd ; At which , one took to 's Heels , and loud Unto the other Cry'd : Who strait fell down on 's Back , and lay Perdue , until the Bear Came up ; when thus the Boy began To Whisper in his Ear : You hollow Tree , with Honey , full Unto the top is heap'd . Away the Bear runs , and the Boy Immediately escap'd . The MORAL . POlicy goes beyond Strength . But that Man who lyes still in a Ditch crying , Lord , Help me ! and never offer so much as one Struggle towards it , merits no more Pity , than he does Incouragement , who lyes Gaping under a Plumb-Tree , expecting the Plumbs to drop into his Mouth , without lifting up his Hand to Gather 'em , though within Reach . Therefore wish not , or pray for such a thing , or such a Deliverance ; but use also the Means to attain it : And if thou seest thine Enemy prove too Strong for thee , then Resist not , but turn to thy Money-Politicks ; for , 't will certainly prove the securest Safety , in such an exigent Extremity . Observe this as a certain Maxim : One Yard of subtle Policy , join'd to an Inch of experienc'd Strength , if well us'd , may Measure the whole Universe . When , Lord , in any Danger e'er I fall , By Satan's skill , O then attend my Call ! I 'll use the Means , but wait on thee for all . 28. The Hen and Chickens . A Careless Hen , that Chickens had , As from her Coop doth stray ; A Hawk espying , darted down , And carry'd one away . One Chicken , bigger than the Rest , Upon her Back doth fly , And over all the other Chicks Makes an attempt to Fly : Again the nimble Hawk darts down , The silly Chick t' insnare , Which done , away with motion quick , She cutts the ●●itting Air. The MORAL . BY this Fable , we may learn Two Duties . First , The Duty of Parents , to their Children : Which is , To restrain the Haughtiness of their Dispositions , that they mayn't Ride Paramount on their Backs . And to signalize no more Favour for one , than the other . If thou dost , one shall be Oftentatiously Impudent , and the other Carelesly Remiss in Duty . Secondly , Childrens Duty to their Parents : Which is , To keep ( if not otherways Order'd ) within Call , or Sight of their Parents ; and not run Loitering up and down the Streets : But if thou wilt wander , ( my Child ) then away to the Church-Yard , where thou shalt find Graves of all Sizes : Seat thy self on One about thy Length ; and Consider thus : Is there not little Sinders , as well as great Coals in Hell ? If thou lovest Good , this will put thy Conscience to the Test ; and thou l't be as a Brand snatch'd out of the Fire . If not , expect no other , than to leave thy Father and Mother , and all thy fine Cloathes , and Toys , to go and live with a Stranger in eternal Burnings . 29. The Dog and Bag of Money . A Friendly Couple , with their Dog , Were Trav'ling to'ards a Mart , To buy some Merchandize ; when soon One of them did divert Himself behind , Nature to ease ; And leaves upon the Ground A Purse of Money , and strait hyes Towards the Seaport Town . This Purse the watchful Dog espies , and down himself he lays Close by it , till his Masters were Gone out of Sight Two Days , hy'd , Before they miss'd'em both , when back they Finding the Purse of Money by his side . The MORAL . FRiendship is an inestimable Jewel : For , Two or Three Friends join'd , become the Geryon describ'd to be a Man with Six Hands , and Three Heads : So it is with those whose Friendship is knit together by Truth ; for the one will not suffer the other to be wrongfully Prejudiced , without taking his part ; nay , thô Death it self stands in the gap , if one passes through , the other must of Necessity follow : Like Euthydicus and Damon , who Sayling towards Athens , it happened Damon fell over-board ; when , being almost ready to Sink , his Cryes awak'd Euthydicus ; who seeing his Friend in such a deplorable Condition , jump'd in , and sav'd his Life . Likewise Servants ought to be Faithful to their Masters , and not suffer themselves nor others , to imbezzle their Effects ; for , if a Dog will preserve a thing only for knowing it is his Master's , much more shou'd Man , who knows the Owner , and what Value he has for it . No Blows a Servant should Disgust , So , as to quit his Master's Trust. 30. The Fox and Coney . WHen crafty Reynard long had sought A Coney to betray , And could not do 't by any Means , To the King he goes away , Accusing him of Thievery And Humbly begs he might A Warrant have , that so thereby The Law should have its Right . Unto the Bar the Coney's brought , thro' Reynard's Subtlety ; Where quick two Foxes plead the Cause So , as he 's judg'd to dye . The MORAL . MIght generally Overcomes Right : And as it is with the poor Coney , so it is with those Men , who go to Law for their just Estates : For , whether the Cause be Right , or Wrong , Doth it not fall to those who give the greatest Fee ? But if thou must go to Law , beware of Running : Why wilt thou be Mad , or over Hasty to Ruine thy Self , or Neighbour ? Go not one Step farther , when thou seest Ruin a far off ; for its Motion is Swift as a Dromedary : Fling Coat , Cloke , and all away , and take Blows into the Bargain , rather than stay to see the Events . Have a care of gratifying thy Appetite in a Hectick Fever . I mean ; When thou Wishest the Death of any , [ as GOD forbid ! ] beware that thy Passion lead thee not to taste the Cup ; Revenge is not easily Satisfied with a Sip : And , What wilt not thou do then , to Obtain thy End ? What shall I say unto thee ? If thou lovest Swearing , Woe to thy Neighbour's Land-mark ! Malice abhor : Nor falsly Swear 'Gainst any . Speak the Truth with Fear . 31. Of the Monkey and Whelps , A Monkey having Two young Whelps , In one she took a great Delight ; but void of natural Love , The other she did Hate . But mind , too fond of this young Whelp , As Suckling it one Day , She ' spyes the Hunter drawing nigh ; And up she runs away , Hugging that Whelp so hard , until Of Life it was bereav'd : But th' other jumping on her Back , Held fast ; and so was Sav'd . The MORAL . JUst so it is with those Parents , who place their whole Joy and Delight , in one peculiar Child ; cockering him up with that which proves his Bane . For , by so doing , they not only prove Libertines , and Prophane , but often happen to bring lasting Disgrace on their Families , by making untimely Exits on a Gallows . Besides , if Parents mind it , such Children hate 'em most ; being Impudent , and Haughty , and always the first who forsake them in their Extremity : Whilst the others ( kept under by a Moross Disposition , and Rigid Hand ) bear more Affection , and Filial Duty to them ; becoming thereby Ornaments of an Hoary Head , and Staves to a feeble Old Age. Be not therefore too Fond with thy Child , lest you do , as that Silly Phrygian Woman , who seeing her Darling Child , fall in the Fire , rashly takes it out , and flings it into the River hard by , where it was Drowned : When , thro' Care , it might have been Sav'd . A Medium's Good : the Balance keep thou just : Those Children Cocker'd , often prove the Worst . ) 32. The Chastity of Turtle-Doves . IN a Dove house , where Turtles liv'd Together Lovingly ; Each had its Mate to Bill withall , And keep their Chastity : But on a Season , in the Spring , When 't was fine , Sun-shine Weather , Two Pair upon the House did sit A Billing one another : When strait a Pidgeon to them flyes , A Hen t' entice astray , Who with just scorn his Suit denies : So back he flys away . The MORAL . HEre is a Glass for all Immodest People ; wherein they may see , how far different they are from Turtles , who ( void of Sense and Reason ) are Naturally Chaste : For they have a confused , innate Obligation to keep themselves so , after they have Coupled . Men and Women have a double , Rational Tye , Divine , and Moral ; Inward Conscience , and Outward Ceremony : Yet , for ought I see , the Generality value Neither , a Button . One will have his Whore , and the other , her Rogue ; Licentiously turning that blessed State , into a Common Road of Bestiality . For shame then , thou Yoked Leacherous Satyr , leave off Surfeiting thy Lust ; and when thou art again the like Tempted , powerfully Resist ; and perform thy Marriage Vow , with a Just and Sacred Chastity . Nor may those Unmarry'd , take any such wicked Course in Filthiness , since No Whore-mongers , ( as well as Adulterers , and Fornicators ) shall enter into the Kingdom of GOD. ( file . Keep chaste , do not thy Marriage-bed de-Resist the Tempter , and he 'll soon Recoil . 33. The injur'd Lark . A Lark having an Ill Name got , Amongst the other Birds , Could not , by any means , perswade Them from 't , through dint of Words . But so it happen'd , that as they Were sitting on a Tree ; One call'd him Fool ; and quickly , all Unto the same agree : Each picking at him , down he falls ; ( Tho' Innocent he was ) Where weeping lyes , he sore bewails Th' Iujustice of his Case . The MORAL . GIve a Man an Ill Name , and you Wound him to Death : For , whether Guilty , or Not , pass but the Sentance , and it shall spread Wild-fire like : Every one will turn Executioner . Well , this then follows of Consequence , When he 's Falling , he 'll want none to keep him down : If so , then his very Bosome Friend , shall lend her Assisting Hand thereto . Abhor then this base Principle : for it Profits thee nothing , more than making the Party Miserable : How can that be thy real Happiness , which is another man's Bane ? Well then , meddle not with any Man's Business , but thy Own ; nor Prattle that to Others , which thou knowest is False to thy Self : For , it 's a sign of an Hypocritical Spirit , which Destroyeth its Neighbour : And he that keepeth his Mouth , keepeth his Life : but he that opens wide his Lips , shall have Destruction . A Good Name got , is better far , Than Oyntments , which most precious are . Hence then , of Wounding it , beware . 34. The Dogs and Veal . SOme Dogs that meet within a Street , With one consent , do all Agree , to Steal a Loin of Veal , From off a Butcher's Stall : The fore most , he , most Cunningly Contrives the same to take , That so no One , might see it done , Nor any Out-cry make . Which done , into a Field they run , And altogether Fight , To get the same ; whose Barking there The Butcher does invite : So took they were , the Butcher by , Who strait Condemn'd 'em all to dye . The MORAL . MArvail not , thou liver upon other Mens Substance , if Fortune at ●ast decieve thee . Perhaps , if thou lowest not Women , VVine , nor Prodiga●ity , then thou may'st escape : But , if neither of these is thy Heart's desire , then art thou Sedate in Mind ; and he that is Right in his VVits , will not turn Thief . But , suppose thou livest Unjustly as long as Nature will let thee , and fancy'st there is no After-State , Can thy Reason slide away with ease , upon the Gravell'd Blocks of what thou callest Conscience ? If thou willt have Executors , and Gold Rings given at thy Funeral , order none to be thy Guests , but those , from whom thou hast stole their VVealth : Let them build Alms , houses . But I am of Opinion , Justice will thwart Nature : For , 't is much if thou dost not make too great a Figure , and discover thy self : Or , one of thy Associates , to avoid Misery and Shame . And , what will become of thee then ? Thou wilt dye Poor , to live so eternally . Keep void of all offence , thy conscience clear Tho Sins here hid , hereafter will appear . 35. The Crocodile and Dogs . THree Shepherds Dogs , that thirsty were Went down unto the Brink Of th'River Nyle , with hopes , that there They might some Water drink : Whereat , they fall to Quarrel , who Thereof should Drink the First : But one ( an ugly , greedy Cur , And likewise very Curst ) Beat all the rest , and fell to Lap Out of the River Nyle ; When suddenly at him does Snap , A monstrous Crocodile . The others run away , and are Content To miss their Fellows heavy Punishment . The MORAL . WHen Men are eager after Vain pursuits , they care not into what hazardous Extreams , they run themselves Head-long : For they think , Nothing Venture , Nothing Have , governs the Universe , not apprehending the Sequel . And , thô the greedy Cur by his ravenous Nature , overcomes the Dogs in the Fable , yet he pays for it with Severity . Wilt thou then , ô thou Covetous Man ! venture thy All , for that which is worse than Nothing ? Stand amaz'd at this : The Devil is at no Charge , no Expence , and yet has Body , and Soul , and ALL for Nothing ! In fine , Consider , when thy Table is spread , if thou goest to it with an unsavoury Heart , thou dost not know but the Devil may be in the first Morsel and Choak thee : and then thou 'lt remember this common Sentence , Possession is Eleven Points of the Law ! Children , Quarrel not , one with the other , ( Dog-like ) lest Heaven permits One , to come and end the Strife , with , Vengeance . Look up to Heaven before you Eat ; Discord oft proves a Sowre-Sweet . 36. The Fox and Lamb. WHen Reynard long from Food had gone , And Hunger did prevail ; Quoth he , I wonder that so soon My Politicks shou'd fail ! Which said , away he goes to meet A Lamb , that went astray , And complaisant he doth her greet , Giving the time of day . Now this base Fox had made a Trap , The Lamb to flatter in , But th' other ' spying it , by hap , Tumbled poor Reynard in . The MORAL . THE direct Road to Destroy thy self , is , The seeking . Others Ruin : And this too , often falls out , when the thirsty Homicide is within Reach of the intended Sacrifice . What Profit is there in Hypocritical Intrigues ? Fraud and Deceit are the Progenitors ; Misery and Ruin the Consequents of a Covetous Thinking Soul : Which , to be sure , will Brand thee amongst the Degenerate Race of Mankind hereafter ; if not Upbraid thee to thy Face in the Sight of the World now . However , to shun this , Fancy to thy self thus : Man ; thou canst not be in League with the whole Universe , ( thô a Grandee thereof ) and , who knows but some One or Other , thou hast Injur'd , has laid a Snare close by that of thine Enemy's . Do not run to Justifie others Villany , lest thou art catch'd and Condemn'd thy self ; whilst the innocent and thoughtless Soul is deliver'd by thine own Mouth . Dig not a Pit , nor make a Gin For others , lest you fall therein . 37. The Cat and Rats . When Puss with mewing made the Rats their Holes quite to forsake , She reacheth down a Violin and strait doth Musick make : At which they came from far and near dancing with nimble Feet : But some , more wiser than the rest , found Food and fell to Eat : The Cat upon those Rats soon seize , who next unto her were ; But all the rest escap'd with Cheese , and other wholesom Fare . The MORAL . WEll then , thô Innocency is of Force enough to justifie thy Conscience , yet , still 't is a piece of Imprudence , to Trace the common Road of Danger : What! because thou hast not committed Robbery , thou thinkest to escape the Robber ? Rest not here ; but , first of all , Examine what Dangers may befall thee in thy Adventures , that thou may'st not afterwards Grumble at the Events : But , besure come not within Arms length of the Flatterer , for he will soon unmask himself to thy Ruin. Besides , in dangerous Enterprizes , be not too Hot-headed , through Pride , or Vain glory , in hopes to ingross all to thy self , lest you first fall into the Snare and Destruction thereof : But rather give way to others ; for thereby Men many times ( like the more wiser Rats in the Fable ) become the greatest Gainers , and incur the least Danger . Let Wisdom's Conduct be your chiefest care And of all flatt'ring Enemies beware , Run not too rashly , lest there 's laid a Snare . 38. The Stubborn Ass. A Stubborn Ass , who laden was drove by his Master , till With much ado they came unto the bottom of a Hill. Whereat the Ass would not proceed farther a Step to go : Which made his Master , with his Whip , to give him many a Blow . Nay , tho' he beat him very sore , he would not stir nor wag ; Night coming on , the Man himself was forc'd to bear the Bag. The MORAL . THE Ass is called in Latin Asinus , in Greek Onos and Killos , by reason of his Labour in bearing Burthens ; and by some he is called Magamucos , for his unpleasant , fearful , braying Voice : But amongst many Epithets given him , he is called a Vile , Slow-pac'd , Sluggish , Idle , Blockish Beast : Like to him is the Duncepated Schollar , that is not at all apt to Learn . Nay , tho' his Master Whips him , and Whips him over again , 't is all one , for his Brain is so impenitrable , 't is impossible to infuse any thing therein : Let his Master keep his Learning to himself for what value he sets on 't . For whom I think that 's a fit Sentence , to bid such a Schollar [ Sell an Ass , ] thereby signifying his Blockish Averseness to Learning . But , my Child , if thou lovest Wisdom , be not Stupid to the Sage Advice of thy Parents , nor Refractory to the Dictates of thy Master , lest thy School fellows point and hiss at thee for a Block-head , a meer Schollar , amongst thy Neighbourhood . A Blockish Schollar wont the Ass out-strip , Altho' he 's often made to feel the Whip . 39. The Coney and Spider . A Coney being hunted out of many Holes , did range Into a Neighb'ring Sandy Field , her Boroughing to Change ; Where meeting with a Spider , who not satisfy'd in Mind , Was seeking where to weave her Web , that none should ever find . So they Consult : The Spider goes and builds within a Hall , Where being brushed down , was kill'd , by reason of the fall . The Coney'mongst the rocks did make a nest Where from the Hunters she does live at rest . The MORALS . I Cannot but observe from this , the truly Honest and Generous Spirit of an humble and patient Man : How he will pursue the internal Peace of his Soul , before the external Injoyments of his Body ; and Value a composed Solitary Life , before the common Luxurious Delicacies of an infatuated Republick . Whilst the Discontented run too and frô amidst the Venomous Streams of Infection ; and suffer themselves to be blown up like Bubbles , in the Air , to Dance a little , and Vanish . The Distressed Coney would have stay'd in her Borough had she not been pursu'd by the Hunters ; so , O Man ! if thou art Persecuted either in Body , or Estate , and canst not stay Secure in thy Habitation , for fear of Enemies , then hast thou a lawful Call to Evade 'em by flying from one place to another , till at last they drive thee to the Rock where thou vvilt be secur'd to all Eternity . Whilst Vagabonds like the Spider are svvept avvay by the Wrath of common Justice . Contented be where'er your Lot is cast , The Pitcher oft safe goes : 'T is broke at last . An Emblem of God's Wrath , In Thunder and Lightning . AH me , when I behold The Heav'ns begin to frown , And wrinkled fiery Sulph'rous Clouds Sends red-hot Arrows down ! When I behold the Sky Bring Darkness ' stead of Light , Methinks the Portion I espy Of ev'ry damned Wight ! When Flashes thence do spring , And nought but Flames of Fire , And mighty Cannons thundering Do eccho forth their Dire ! Ah , sure it shows a GOD , And that this God is Just , who 'll Scourge the Wicked with his Rod , And burn them up to Dust. When I the Heavens hear With Thunder break their way , Ah , Lord ! I am possess'd with Fear , Thou 'lt burn this Lump of Clay ! But Blessed shall those be Who in the Lord do trust ; For they 'll enjoy Felicity , And live among the Just. A Miscellany of Divine Maxims . WOuldst thou be truly perfect ? love God with all thy Heart , and thy Neighbour as thy self . Let thy eye be always upon God and thy self , and thou shalt never see him without Goodness , nor thy self without Misery . Let us be what God will , so we be but his ; and let us not be what we will our selves , against the Will of God. He that neglects his own Will , complies best with God's . So love thy Neighbour upon Earth , as that thou mayst enjoy his love in Heaven . Thou canst not love thy Neighbour too much , but thou mayst too much shew thy love . One great Argument of our love to our Neighbour , is to bear with his Imperfections . We should never endure to hear evil spoken of any but our selves . We should never undervalue any person : The Workman loves not that his work should be despised in his presence . Wherefore beware , for God is present every where , and every person is his work . We ought not to love our Neighbour only because he is good , or because we hope he will be so , but because God commands us so to do . In holy duties we should speak little , think much , but do more . It is a great evil not to do good . Confidence in an unfaithful Man in time of Trouble , is like a broken Tooth , and a Foot out of Joynt . Charity makes God our debtor ; for the Poor are his receivers . Hast thou an Estate , and wouldest increase it ? Divide thy riches to the Poor ; those Seeds that are scattered do encrease , but hoarded up they die . Arm thy self against a profest enemy ; but he that dissembleth friendship strikes beyond a caution , and wounds above a cure : from the one thou mayst deliver thy self , but from the other , good Lord deliver thee . The Touch-stone trieth Gold , and Gold trieth Men. As the Servants of God are known by their own Vertues , Humility and Charity , so the Servants of the Devil are known by their opposite Vices , Pride and Cruelty . To boast is to be vain , since the greatest Conquerour ; if he measure his own Shadow , shall find it no longer than it was before his Victory . The World is a wide Prison , and every Day an Execution-day . Our Stomachs are common Sepulchres for Birds , Beasts , and Fish ; they all die to feed us : Lord , with how many deaths are our poor lives patched up ! How full of Death is the Life of Man ! Beware of Drink : where Drunkenness Reigns , Reason is an Exile , Vertue a Stranger , and God an Enemy : Blasphemy is Wit , Oaths are Rhetorick , and Secrets are Proclamations . To shun the accidental Troubles of this Life , is to meditate on Eternity . To have a desire to be Poor , and not to receive the inconveniencies of it , is too great Ambition : For it is to desire the honour of Poverty , and the commodity of Wealth . There is no better way to end happily a free spiritual Life , than daily to begin it . There is no reason to be given for the Fault we commit in Sin , for the Fault would not be Sin , if it were not against Reason . In short , the sum of all is , Fear God , and keep his Commandments ; for this O Man , is thy whole Duty , which if Sincerely perform'd , will terminate in eternal Salvation FINIS . 
A06144	----	The tragicocomedie of serpents. By Lodowik Lloid Esquier. Lloyd, Lodowick, fl. 1573-1610. 1607 Approx. 202 KB of XML-encoded text transcribed from 55 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A06144 STC 16631 STC 16631.5 ESTC S108782 99899040 99899040 9248 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A06144) Transcribed from: (Early English Books Online ; image set 9248) Images scanned from microfilm: (Early English books, 1475-1640 ; 1246:4; 1997:2) The tragicocomedie of serpents. By Lodowik Lloid Esquier. Lloyd, Lodowick, fl. 1573-1610. [8], 97, [3] p. printed by Thomas Purfoot, and are to be sold by Arthur Iohnson, at his shop neere the great north dore of Paules, at the signe of the White Horse, London : 1607. "A curious collection, chiefly of classical and biblical fables"--DNB. Running title reads: The tragicomedie of serpents. Reproduction of original in the Bodleian Library, Oxford, England. Identified by ESTC as STC (2nd ed.) 16631. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fables -- Early works to 1800. Fables, Classical -- Early works to 1800. 2002-12 TCP Assigned for keying and markup 2003-01 SPi Global Keyed and coded from ProQuest page images 2003-02 Olivia Bottum Sampled and proofread 2003-08 SPi Global Rekeyed and resubmitted 2003-09 Olivia Bottum Sampled and proofread 2003-09 Olivia Bottum Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion THE TRAGICOCOMEdie of Serpents . By Lodowik Lloid Esquier . Videte Canes . Phil. 3. Domus impiorum delebitur . Prou. 14. LONDON Printed by Thomas Purfoot , and are to be sold by Arthur Iohnson , at his shop neere the great North dore of Paules , at the signe of the White Horse . 1607. TO THE MOST HIGH AND MIGHTY King , Iames by the grace of God , King of Great Britane , Fraunce , and Ireland , &c. ARchimedes a famous Mathematician ( most mightie Prince ) sayd , If he had but a place to stand free frō the earth , he could inuent meanes to mooue the whole earth : some such there be though not like Archimedes , to mooue the whole earth ; yet they mooue Countreys and Kingdomes on the earth . And as Dinocrates that skilfull Architector thought to bring mount Atho , to the lowe forme and stature of a man , so some would bring hie Mountaines , and great hilles , as lowe as mould-hilles . Of such wee may nowe so say in Britane , as Polemo spake sometime of counterfeit Tragedians in Smyrna , who with their false Solaechismes , lifting vp their dissembling eyes to heauen , saying , O coelum , when their treacherous hearts and bloody hands be on earth , saying , O terra . These bee they that haue with the Traitor Saba , what portion haue we in the Sonne of Isa , or in the house of Iudah ? Against such , Ioshua made a law in Israel , that no counterfeit Gibeonite should beare Office in Iudah , but hewe wood , and carrie water for Israel . Iepthe made likewise a lawe , that no foresworne Giliadite that could not pronounce Schibboleth , should passe ouer Iorden . Your Maiestie made also a lawe , that no treacherous ambitious Papist that had Iacobs voice , and Esaus handes should stay within great Britane , they should either obey the Romane lawe , lex Iulia , or the Athenians law Ostrachismos ; & therefore was the rodde of Aaron , and the lawe Booke commaunded to bee kept together in the Arke , Vt quiescant querel● Iudaeorum , which King Iosias had , both the Sword , & the Law booke carried before him , Tanquam insign●● Principis . So Iulius Caesar , as it appeareth , his Image that had a Sword in one hand , and a Booke in the other written vpon his breast , Ex vtroque Caesar. But while any of Sauls seed liued in Israel , Israel could not be quiet , nor Dauid take rest . Shall wee wish as the Apostles did , fire to burne these Samaritans ? or with Elias , fire to destroy these Souldiers of Achab ? Themistocles wished a bridge of gold for Xerxes armie to passe out of Greece vnto Persia. Scipio wished a brazen wall , to conuey Haniball out of Italy into Affrica : truely the Persians were not more greedy of Greece , nor the Carthagenians of Italy , as these Iesuits and Seminaries are of great Britane , who haue sworne and promised , as Zedech●as did with his yron hornes to Achab , His ventilabis Syriam . These be the Frogges that went out of the Dragons mouth , spiritus Daemoniorum , croaking in euery corner of great Britane , to mooue seditions and treasons in Kingdomes and Countreys . These contend , not as Aiax did with Vlisses for Achilles armour , nor like Edom , though they bee Edomites for the blessing of Isaak , but as Torquine did with Brutus , who should rule Rome , a King , or a Consul ; who should gouerne great Britane , a King , or a Pope . Where many if they might heare the Bishop of Rome , proclaimed a Pope in England , would as willingly die for ioy in great Britane , as Diagoras the Philosopher died at Rhodes , for ioy to heare his three Sonnes to bee crowned in the games of Olympia . Your Maiesties most humble and dutifull Seruant , LODOVVIK LLOID . IN ADVENTVM POtentissimi Principis Iacobi Dei gratia magnae Britaniae , Franciae , & Hiberniae Regis ; Ludouici Lloid Eboracensis gratulatio . MVlti foelices fuere dies ( Augustissime Princeps ) dies solis supra Gabaon , dies Lunae super Aialon , dies Martis non solum super Scotos in Scotia , sed super Anglos in Anglia , in quibus vti Ioshua de regibus sua fixit in coelo trophaea , ita noster Iacobus de Tyrannis suos habuit in terra triumphos ; O dies quē fecit Dominus , dies soli at coelo gratissimus , nobis foelicissimus , dies Israel è Mesopotamia in Chanan , vti Chanan Iudah diceretur , dies Iacobi è Scotia in Angliam , vt Anglia magna iterum appellaretur Britania ; an potuit vlla foelicior Britanis euenire dies , quam in quo rex noster laureatus non armatus venit , instar Alexandri , ad solium Cyri cum sanguine , aut instar Caesaris ad Romam suam patriam in armis , quorum ius fine iure in armis fuerat . Non venit galeatus , sed coronatus nuntius cum nuntio foelicissimo , quid enim foelicius , quam in tria florentissima regna cum foelicissimo populi applausu regem inaugurari : quid foecundius , quam de tribus in faecundis regnis , regna tria faecundissima fieri , ita venit & inuenit Angliam , vti Alexander reliquit Asiam , sine rege & regijs liberis , at quam foecundam ex infoecunda fecit Angliam regia proles , inuenit Cambriam vti Augustus inuenit Romam , lateritiam ac ruinosam . O quā marmor eāfecit rex noster Iacobus , in quo tanquam in secundo Bruto , in secundo rege , & quasi in secundo seculo , secula post multa , quae aruerunt virescunt , & quae senuerunt in te hodierno die repubescunt . O quanta hinc nostra foelicitas , si à tanta foelicitate non vincamur , ( parce pijssime princeps ) potuit Lucullus atrum diē , diem candidum efficere Romanis : potuit Themistocles nephastum diē , in diem festum conuertere Graecis . O quanto facilius poteris princeps , non diem , non annum , sed dies & annos plurimos Britannis efficere foelicissimos , si de fictis Gabonitis , ita tua mundetur Sparta ne contamnetur Israel , si de perfidis Efframitis , ita nostra purgetur Britania , ne inquinaretur domus Iacob ; Amphippi milites , quos omnis color cum Aristippo decuit , Mercurij proles , qui pluris cum Vlisse de sua Ithaca , quam de patria , quam de principe , vere or quam de aeternitate pensitarunt , quibus vnus semper Catilina pluris praecij fuit , quā tercentū fabij quibus non quae lex , sed quae nex digna querer eiur , qui magis saeuiunt in Britaniam , quam Caligulae proles in Romam . Atiquorsum est haec , cum anima nostra in tuo , 〈◊〉 passer ereptae est de laqueo venantium . Plaudite itaque Britani , clangite ●ubam Angli , nam vti Troes cum Tyrijs vno nomine fuere Latini , ita Anglicum Scotis , qui sub vno rege gubernantur , & vna lingua loquuntur , ita vna●lege vtantur , & vna voce vocentur Britanni . Sic Cotys rex Thraciae , Thraciam aeqnauit Athenis , sic Vespasianus ius Latij Hispanis tribuit , sic Claudius ius ciuitatis Gallis & Graecis concessit , vt cum externis vniti Romani , Roma semper victrix , cum nec numero Hispanis , necrobore Gallis , nec calliditate poenis , nec artibus Graecis par fuit Roma , ita Graecia cum ciuibus vnita , quae gens par potuit esse Graecis , at diuisa quanto facilius nō à Persis , nec à Macedonibus , sed Graecia à Graecis victa . Quāta virtus & victoria Iudaeorum , dum vna vniti lege & religione . Quanta vtriusque regni clades diuisa dici non potest . Quid multa , nihil aliud maius fuisse fertur exitio Graecis , quam iura ciuitatis externis interdicere , leges quas Solon Athenis , & quas Lycurgus Spartae sanxerunt , nam vti omnis virtus vnita praestantior , ita omnis vis vnita fortior , vt Anglia sine Scotia minus vigeret , ita Scotia sine Anglia magis langueret , ita regnum omne , ita orbis totus langueret diuisus . Quid opus est itaque cūctari de vnitate Britaniae , de perpetua vtriusque regni pace , de fortitudine imperij , de magnitudine regis , saepe tamen non nocet cum fabio cunctari , qui cunctando vicit Hanibalem , ita saepe non nocet cum popilio imperare , qui imperando vicit Antiochum . At penes te est ( inuictissime Princeps ) & cunctari , & imperare , quiad sacram Henrici 7. tui Attani sedem cū lauro & oliua venis , cum regina foecundissima , cū Principe prudentissimo , & cum caeteris regijs liberis , quasi fidissimis Britaniae Scipionibus , de quibus ac de sacris regnorum anchoris omnis plaudit Anglia , gestunt parietes Scotiae , Hibernia cuncta laetatur , & Cambria tota triumphat . The Tragicomedie of Serpents . I Haue promised to adde something to my last little Treatise , The practise of pollicie , I thought I should write but of the pollicie of men , yet I haue cause to speake of diuers kinds of Serpents , of Diuels Serpents , of Idols Serpents , of Image Serpents , of beasts serpents , and of men serpents , which are the most perilous serpents of all , according to the old saying , Homo homini Lupus , not only a Wolfe , but a Lyon , a Tygre , a Diuell to a man. Hanniball , a sworne enemy to the Romans , not only himselfe , but soliciting the great Antiochus with Camels , and Pirrhus before him with his Elephants , and he himselfe with serpents and vipers to throwe in the faces of the Roman army , to amaze their souldiers , and to put them in fright in their fight ; Stratagems allowed in warre , but not among peaceable christians . But these stratagems were of Affrica and Asia against the Romans , who had but Camels & Elephāts for their chiefe pollicy , with the which the Romans became well acquainted , and exceeded them in their owne stratagems , and ouerthrew their Hanniball . But now in Rome their is another kind of Hanniball , whose stratagems are furnished with Wolues , Beares , Dragons , and Tygres , and those in the habit of men , that farre passe Tarquine the proud with his furious priests , with Snakes in one hand , and firebrands in the other , and their Affrican Hanniball with his Serpents in one vessell , and vipers in the other ; but these would haue Lyons in one hand , and Vnicornes in the other . But we feare not the Camels of Asia , nor the Elephants of India , nor the Serpents of Affrick , neither do we feare the Basilisks of Rome , and the Romish broode in great Brittane , which would faine ride on Lyons and Vnicornes . For it was a long custome among the Romans , to fight with Lyons on the Theators , and with wilde cruell beasts , that the Romans became more cruell then Serpents , and such Serpents that Rome and Asia are full of them . In Asia , they carie Serpents in their armes to clense their aire , to purifie their temples , and to driue diuels away from their Townes and Cities . In Rome they sent for Serpents in any plague time to Epidaurus , to the jmage of Esculap : whome they worshipped in the forme of a Serpent , to heale them . We ouercame the old Dragon , the great Serpent in Paradise , by the seede of the woman . The children of Israell ouercame the serpents of Cadis-barne by looking vpon the brasen Serpent in that wildernes , and Moses with his Hebrew army escaped the serpents in the deserts of Ethiopia , by their continuall enemies , the birdes Ibides of Egipt . But we haue armed serpents , engendred of the serpents teeth , which Medea not of Colchos but of Babilon , where they carry such serpents in their armes , I meane their golden and siluer Gods , to bee worshipped of men in the streetes , these be the dangerous serpents . After such serpents ran Laban after Iacob of more complaining for his jdols and images the Gods of Mesopotamia , thā for his two daughters Iacobs wiues , saying , cur fu●atus es Deos meos , why hast thou stolne my Gods away from me . Micah ran for such serpents after the Tribe of Dan : exclaiming more for his idols , then for all the wealth and goods that they took from him , saying , Cur Deos quos mihi feci , tulistis ? why haue you taken my Gods which I made to my selfe , from me ? Many ran from great Brittane after such Gods , and such images , to Rome , to Spaine ; and many yet lurkes like Hydra in Laerna , in their secret labyrinths more greedy for the spoyle like moabites , than true catholikes for religion ; these be the Roman wolues in sheeps clothing , like Camelions in al kind of colors , scattered ouer all England , these be the domesticall serpents , tanquam lemures nocturni & lares domestici : in Cities , in townes , yea , in our houses vnknowne , and not vnseene enemies . I meane those rebels and Trators , which vnder colour of religion , attempted sundry times our late queene , and now our soueragine Lord and King. That neither Hanniball with his fiery oxen , was so furious against Fab. Max : and his Roman armie . Neither was Darius , with his barking dogs , and braying Asses left in his tents to deceiue the Scythians , so crafty . Neither desperate Tarquine so cruell , to vnbridle all the horses of his army , and so to rush vnto the middest of the Sabins his enemies , as these late fierie oxen , these barking Dogs and braying Asses , left too long to barke and braye in great Brittaine ; these desperate horses , too long suffered to bee vnbridled in England . The subiect of this booke is to write of Serpents , because we are troubled with serpents . Plinis writes of some kind of Serpents , that dare not approach the wild ash-tree , nor the shadow of this tree , that if they bee walled round about with great fire they will rather run through the fire , then abide nigh the Ash tree or his shaddow . I wish there were more such trees in great Brittaine , for trees are aptly compared to men ; so are Kings , Princes and Potentates of the earth , compared to the hygh & great Caedar trees in Libanon ; the palme trees to the constant martyres ▪ the Oliue trees to the iust and godly men ; and Christ himselfe to the vine tree ; too many like the Plantan tree with fayre and florishing showe without substance , called in Plinie arbor luxuriosa ; in Rome , arbor religiosa ; and too few , like the wild ash-tree , to driue away serpents out of great Brittane . Melancthon was requested to shew the cause why serpents bred in the raines and bowels of dead men ; answered , that man being infected with the poyson of the first Serpent in Paradise , since which he ceaseth not , viuentibus insidiari , nec mortuos laniare , you shall find in dead mens sculs Toads engendred of the braine , and serpents engendred in the raines , inuenietis generatos in cerebro bufones , & in renibus serpentes , saith Augustine . These be serpents by nature , serpents by education , and serpents by succession , which shead much blood , and cause great slaughter in England , Germany , and Fraunce . It was not the great army of Xerxes at Marathon , nor the great force of Philip at Chaeronea , that so frighted the Athenians , as the bloody streetes in Athens , where the children were forced to daunce in the bloud of their parents , in the tyme of the 30. Tyrants , and yet Thrasibulus banished these tyrants from Athens . Neither was it the tyrany of Antiochus , King of Cyria , nor King Susacus of Egipt , that so feared the Iews , as the bloudy streets in Ierusalem , where one neighbor might wash his hands in the bloud of another in the time of Manasses . Yet Iosias deliuered Ierusalem . But these serpents , these Harpeis , these Crocodiles determined to leaue neither parents , children , or neighbors aliue , but themselues to daunce in our bloud . Such a daunce delighted Nabuchodonozer in Babilon of Misael , Sidraach , and Abednago . Such a daunce of Herodias delighted Herod , for Iohn Baptists head . And such a daunce would haue pleased the Antichrist of Rome , if their Roman Tragedy begun , had not ended like a Brittane comedy ; and if their Egiptian daunce begunne by Pharo , had not ended like the tryumphant daunce by Iacob . Not Sylla which made the riuer Tiber ouerflowe with the bloud of the Roman citizens ; not Caligula with his poisoned cups , that sought to destroy the cōsuls , the Senators , and the Magistrates of Rome ; not Nero , which reioyced & sang when he saw Rome on fire ; nor al turkish tyranny , all Pharoes cruelties , were but iests and plaies in respect of these furious Traytors , and raging Wolues which thought in one day , yea , in one houre to ouerthrowe three flourishing Kingdomes . But such fire as fell vppon Elias sacrifice , shall fall vppon these priests of Bael , such gaping gulfs of the earth that swallowed vp aliue Chore , Dathan , and Abiran , shal swallow vp these rebellious Seminaries . Some thinke that it would be as great a tryumph to that Roman Achab , the hauing of King Iames in Rome , as was to Tamberlaine , the hauing of Baiazet the great Turke in Scythia , or the hauing of the Roman Valerianus prisoner to King Sapor in Persia. But these Serpents forgat that Pharo could not harme Moses , neither Saul destroy Dauid , they forgat though all Egipt was punished with terrible & horrible plagues , yet the land of Gosen where Israell dwelt , was not troubled with their frogs , locusts , flies , lice , neither with darknes , bloud or slaughter , they forgat what God sayd to his people , erit sanguis vobis signum salutis : when the first borne of Egipt were killed throughout all Egipt , they forgat the marke which God set vpon his people in Hierusalem , super quem videritis Tau , ne occidatis . But these desperat Traytors , these malicious Serpents , contemne Laws , despise Magistrates , way neither for the sword nor the word of God cōmitted to the Prince , but as long as any of Sauls seed liued in Israel , the Gibonites could not be in quiet , neither would they suffer Dauid to take any rest . But how shall we helpe this and purifie great Brittane of these monstrous broode , the brood of Enachims ? they will not come to heare of God in his church , as the Ethiopian Eunuch went to Phillip ; they will not with Naman the Syrian be cleansed of their leprosy , in the flud Iorden : they haue water in Damasco , Abanah , and Pharpar ; they haue water in Rome , aquam mercurij , & aquam benedictam . They had rather drinke of the puddles of Bethauen with Ieroboam , than of the well of Bethell with Iacob , they had rather trust to the mountaines of Samaria , than to be rich in Sion . How shall this be redrest and cleare our country of them ? If , as among the Romans who bound such in bags and threwe them in Tyber , too many should bee drowned . If , as Xerxes among the Persians by decymacion , too many should be slaine . If , as Vlisses among the Graecians , with fire and brimstone , too many should be burned . Better rather as Theseus did , to seeke out their labyrinths , & to finde these late brood of Minotaurus , that seeke to feed vpon the bloud of their countrymen , like Gorgons . And to vse them as Ieptha did the false Ephramites , if they could not pronounce Schiboleth like true Israelites , they should not passe ouer Iorden to gather a head againe against Israel . So they shall not seeke a Roman Cateline for their Captaine , nor a Spanish Viriatus for their leader . If we may not reueng our wrongs , as Dauid did against the Ammonites , and Aramites his enemies ; If we may not as Gedeon did vpon Phanuel , and Succoth ; Yet they should haue no such liberty that dreamed vpon a munday at night , that they should sup at London with a Roman regiment vpon Tuesday at night . As sometime Hamilcar Generall for the Carthagenians , laying siege to Siracusa , an jmage appeared in his dreame , and told Hamilcar he should sup the next night in Siracusa : so he did as a prisoner and captiue by the Siracusans , and not as a Captaine with his Carthaginians ; that selfe-same Image , that Serpent appeared to this treacherous crue , which openly pronounce with Seba the Traytor , what haue we to do with the house of Iudah , or what portion in the sonne of Isai ? These be Volitantes Serpentes , flying Serpents dreaming like Cambises , that hee was lifted vp aboue the clouds , and sodenly thought that hee fell from the clowdes to the earth . Like Iulius Caesar , who the night before hee was slaine in the Senate , dreamed that he sat hard by Iupiters seat ; but sodainly he fell flat on his face to the earth : with the like dreames are these Serpents fed . Not as Ezechiel which was caried in a Vision frō Babilon to Hierusalem , Inter caelum & terram . And God shewed the Prophet the abominations of the Iewes , their jdols , their jdolatries , their manifold wickednes . Paul also was caried either in bodie , or without the bodie he knew not vnto the third Heauens , and sawe many thinges which was not lawfull for Paul to speake of . But Ezechiel and Paul had better supporters to carie them , than either Cyrus or Caesar , they dreamed that they fell not when the one was caried from the earth , to the third heauen ; and the other caried from Babilon to Iudah , and lest on a Mountaine in Israel . But these dream of Images , and Idols , like De : Brutus , which dreamed of such an Image , that neuer left him till Brutus fell vpon his owne sword at Philippos . And such an Image appeared to Hanibal , that neuer gaue him ouer vntill Hanibal had poysoned himselfe in Bythinia . It was then a world of Images amonge Heathens and Pagans , and amonge Christians at this time too many , though they know , Confundantur qui sculptilia adorant . I must needs borrow some termes of the Heralds , and as they describe the natures of Lions being regal beasts . So must I describe the nature of Serpents , being Diuels themselues , and beasts for the Diuels some dormient Serpents ; some cowching , some walking Serpents , and some flying Serpents that soare so hye , that at their fall , they are dasht in peeces . Had Saul feared God , and not consulted with these Serpents , he should haue done as Dauid , Asa , Iosaphat , consult with Samuel , while Samuel liued , and not after hee died : Saul should aske counsell of the Prophets , and not of Witches and Images , not with Phaetanissa a Witch at Endor , but of Huldah a Prophetesse at Hierusalem , as Iosias did . Daniel choakt that great Colossus the Image of Baall in Babilon . Iacob buried his wiues Idols the Gods of Laban at Sichem . King Asa burned to ashes , and threw into Cedron his mothers Idoll Priapus . Young Iosias left not an Altar , an Image , an Idoll , a groue within Iudah , destroyed the greene Groues in Mount Oliues called the Mount of corruption . These were such Kings as should be imitated , who clensed Angeus hall in Israel , and extinguished the fierie furnace of Egipt in Iudah : and not such as Triphon , that killed his master King Antiochus ; nor such as Hazae● that strangled his Maister Benhadad . Great was the lamentation and cry in Egipt , when the first-borne were slaine throughout the land of Egipt , euen from Pharos throne , to her that grindeth at the mill . Likewise great was the feare and terror in Hierusalem , when Senacherib came and determined with his huge Armie to destroy Hierusalem , saying , They should eate their owne dung and drinke their owne vrine , if they refused to yeeld to the great King Nebuchadnezar . England of late was not a little frighted , when the Hispaniards with their great Armadoes laden with weapons and armor , came fully perswaded to make an end of England . But he that destroied the first-borne of Egipt , from the highest to the lowest , destroyed also Senacheribs Armie , being a hundred fower-score and fiue thousand Assirians . And the same Angell daunted the bragges of the Spaniards , with the like reuenge vppon themselues , which they thought to doe vnto others . The Sunne , the Moone , the Starres , and the Heauens fought for Deborah , and gaue her victorie ouer the Chananites : So the windes , weathers , stormes , tempests , rockes , and stones of the earth sung , and gaue the victorie to Queen Elizabeth against the Spaniards . Truely these were three great Victories without blood or sword drawne : of which wee may say as Samuel sayd for the like Victorie he had against the Philistines , Hitherto hath the Lord holpen vs : and pitched there a stone in remembrance of Victorie , and named the place Lapis adiutorij . So Ioshua pitched a stone vnder an Oake at Sichem , as a couenant between him and the people . So Iacob gathered a heape of stones , as a witnesse between Laban and himselfe . Wee must likewise pitch a stone , Euen that stone which the Builders reiected , which to the Iewes was a stumbling-blocke , and to the Gentiles folly , euen that stone must be our Angularis lapis . We must not be like Philip of Macedon , after his great Victorie at Chaeronea ouer the Graecians , who waxed so proude and insolent , that he was sharpely reprehended of that noble Prince Archidamus , Agisilaus sonne , saying , that his shadowe was no longer after the victorie , than it was before his victorie . Neither must we answere as Epaminondas , being asked what was the greatest ioy hee euer had in the world ; he sayd , Leutrica victoria , the Victorie of Leutricke . In truth of our victories we ought to reioice , and to giue thankes vnto God. And wee must put away all other stones , as our Idols , and Images , the Gods of the Gentiles , being Lapidij Dij ; and build all buildings vpon that stone which is , lapis Angularis . This was the cause why Moses was sent an Embassabor to Pharo , to deliuer Israel from double bondage , where Israel serued Pharo in slauerie , and the Diuel in Idolatry . This ought and should cause vs to serue God in true and sincere Religion , and not in Images , and Idols , as doe the Heathens in the engendred Serpents of Medea . But that Monster and great terrible beast with iron teeth , which deuoured and stamped all others vnder his feet , neuer feared him that commeth in red garments from Bozra , that plagued the Idumeans , the Moabites , the Amonites , and the Iewes after them , euen that God that saith , Vengeance is in my heart , and I will tread them in mine anger , and stampe them vnder foot in my wrath . If you compare Bozra with Rome , and the Idumeans with the Romans , you shall find the one to claime their chiefe Religion from Abraham by heritage ; and the other from Peter in like sort by succession ; and yet both worship Idols . Who durst say , that Micah was a true Prophet to Ahab . If Micah so say , Zedechia will strike him before Achab. If Ieremie prophecie to the King of Iudah , the noblemen of Iudah will set Ieremie by the heeles . But they will hearken what Zedechia , Baals Prophet will say with his yron hornes , who told Achab his Maister , His ventilabis Syrtam donec deleas eam , with these hornes thou shalt ouercome the Aramites vntill thou hast vtterly consumed them . There bee ( I doubt ) many that so say of England , Scotland , and Ireland . The Romane Achab will not bee satisfied as the Ammonites were with the Embassadors of Israel , by cutting one side of their beards away , and one halfe of their garments , and so in contempt of Dauid sent backe againe to Hierusalem . But they will haue all Dauids beard , all his longe garments : yea his crowne and all his Kingdomes , or they will hange with Achitophell . They will betray their friends , their countrey , their King and Soueraigne Lord , or they will burst out their guts with Iudas . They would haue all England , either to Rome , or to Spaine ; or bring Rome or Spaine into England , At illa nobilitas cum plebe pereat , qui patriam ita perire velit . When Balac King of Moab perceiued that he could not subdue the children of Israel , neither by strength nor by any policie , hee practised with Balaam to destroy them be cursing , but Balaams curse was turned into blessing to Israel . This practise hath beene longe vsed in Rome , for when guifts and rewards failed , then cursing and excommunicating was vsed . Isaac in giuing his blessing to Iacob , sayd Cursed be those that cursed Iacob . The Pope hath vsed too long this in Rome , to curse the house of Iacob . So Ioshua cursed those that would rebuild Iericho . And Moses cursed those that transgressed the commaundements of God. These kinde of curses are most perilous . The curse of Noah fell vpon his sonne Cham , so that all his posteritie ( which was the third part of the world ) became accursed and Heathens . Elizeus the Prophet , being scoffed at by vngracious children at Bethel , that called him Bald pate , hee cursed them in the name of the Lord , and 2 Beares came out of the wood , and destroyed 42 of those children : but these Serpents feare no cursing , these traytors dread no punishment , but Tryphon . These are like Tryphon that killed his maister yong King Antiochus ; like Hazael that strangled his maister King Benhadad ; and such like Tyrants which stories are full of . These slaughters and murtherings were euer common amonge the Turkes , Romans , and Syrians . I wrote a Booke of the stratagems of Hierusalem , and therein collected all kinde of Romane stratagems , as also of the Graecians , which farre exceeded the Romans . But of this late practise and stratagem , neuer man read or heard the like . Hanibal a captaine full of fraude and subtiltie , deuising euerie way to winne Italy to his hand , he saw in his dreame in Italy a great monstrous Image appearing before him , and being at the sight thereof astonished , asked what he was . The Image answered , Vastitas Italiae : This Image deceiued Hanibal , for he was forced to flye from Italy to Carthage , when he thought to be Lord of Italy . The like dreame did Chaeremon a fabulous Writer in Egipt , that the Goddesse Isis warned King Amenophis in his sleep to purge Egipt of that leaprous and scabbie Nation the Hebrewes , for so Appion termes them : and it seemed that these Traytors were often troubled with Hanibals Image , Vastitatem patriae ; And with Chaeremons dreame to purge Great Britane of Hereticks , and heresie ( as they terme it . ) This is ( as it seemeth ) the law of their Religion , and the full resolution of their dreames . God send these Serpents no better successe hereafter , than the Egiptians had against the Hebrewes in the time of Moses ; or the Spaniards had against England in the time of Queene Elizabeth ; or this Romish crew now of late in King Iames time in Britane . But the Lord be praised , we escaped better than the Massacres in Paris , at the murthering of the chiefe Peeres of Fraunce ; or the Murther at Blois . Such Serpents and Dreamers are fedd with vaine ambitious hopes , that seeke to ouerthrow Kings and Kingdomes ; but such as destroyed these Tyrants , the Greekes did yeeld to them diuine honour . For to kill a Tyrant ( saith Seneca ) is Spolia opima Ioui , a rich spoyle vnto God. Cato wondered to see so many heads of Romane Magistrates and Officers set vp by Sylla and Marius , in the market place , on the Capitoll , and vpon euerie gate in Rome , and that no Romane for Romes sake had not killed Sylla and Marius , which had been the next and the best way of reformation in Rome , to end the furie and rage of the two fire brands of Italy , namely Sylla and Marius , and their adherents . When Goliahs head was cut off and caried by Dauid to Saul , the Philistian armie fled for all their brag of Monamachis . When Hanibal saw his brother Hadrubals head sent in token by the Romanes ; Hanibal made hast to depart out of Italy for al his great Image which appeared vnto him . Truly Images appeare in dreames to such as worship and honour Images ; but we leaue them to such as walke in the way of Ieroboam , and seeke to watch with the house of Achab ( I mean in mariage or otherwise ) of whom more regard with looking vnto must bee had , least that the wrath of God should fall on Britanes , as it fell on Israell . We must remember Lots wife , that looked backe toward Sodome . Wee must not put our hand to the plough to till Gods ground , and become worldlings in Symonie and Vsurie . Moses the milde seruant of God , for a little incredulity at the water of strife , might not goe into Chaman , but see it only , and die at Mount Nebo . Dauid a man found of God , secundum cor suum , yet for Vrias wife hee was plagued with the rauishing of his owne wiues , the losse of his children , and well nigh the losse of himselfe , and of his kingdome . Ieremie a Prophet blessed in his mothers bellie ; though he escaped the malice of the Noble-men of Iudah , yet for that he went with the rest into Egipt , he was in Egipt by the Egiptians stoned to death at Taphnes . Therefore we must walke in the light , whiles we haue light . Sampson slept vpon Dalidahs lappe vntill the Philistines came and tooke him . Zedechias fedde himselfe with the flatterie of his Courtiers , vntill the Assyrians took him and his kingdome : so we see , that Security and Flattery are the onely chiefe enemies in Court and Countrey . So the Persians flattered Alexander , saying , That he was the Sonne of Iupiter , so that hee wrote and made meanes to all the Cities of Greece , that the Greekes by a decree , should make Alexander a God in Greece . Some were contented , as the Lacedemonians , saying , If Alexander will bee a God , let him be a God. The Athenians and others answered , they might not allowe new and strange Gods in Greece . So the Romanes might not endure any strange Gods in Rome ; so they denied our Sauiour Christ. And therefore the Prophet checketh the Iewes , that they will not make so much of one God , as the Gentiles made of many . So that Varro a Roman Register of their Gods , being asked howe many Gods were in all ? I haue registred ( sayd he ) 30 Thousand Ex antiquis monumentis . But since they are growen infinite among the Iewes and the Assyrians , hauing as many Gods as there bee Cities in Assiria : so many Gods in Egipt , as there be beasts in Egipt ; so many Gods in Persia , as there be starres in the skie ; so many in Greece , as the Poets can faine , or Painters can make them . And in Rome , Tot nomina Deorum , quot hominum . For their Images , and their Idols are so many , that they semed to be Populus lapideus , like people made of stones , and yet none of these nations will suffer any strange Gods to bee worshipped in their Countrey , besides their Gods. And why then should Christians ( being sharpely chidden by the Prophet ) accept of their strange Gods , being crucified with Christ , as Ignatius sayth ? Many also like the Iewes here in England , specially Grammarians , and Schoole-maisters haue sought meanes to bee instructed in the Rabbins cabala of the Iewes , which made great matters de apiculis literarum , and that secret Science was secretly read to many Schollers by Schoolemasters in their Fathers houses , and by Tutors in the Vniuersities , that they would faine , as the later superstitious Iewes would seeke out of Bereschith , the first word of the Hebrew Bible , to draw the full time of the Messias , from the verie promise of the seed of the woman , vnto the very birth of the Messias . So also did the Iewes draw Ex epinicio Mosis , Quis sicut tu in dijs Iehouah . Of these wordes they picked such letters as they inuented for the name of the Machabees . For Ioshua vsed these words as Moses did . And after Ioshua , Iudas their third Iudge vsed it as his poesie , the which was good and godly . But how they vsed their vaine Cabbales out of the other godly words , I know not , vnlesse it were to know where , when , and how long this Religion should endure ; we know well how long it hath endured . In like manner Maximilian the Emperour vsed the fiue Vowels for his poesie , which noted the Maiesty and Iustice of the Empire , a word for euery vowel , which was Aquila , Electa , Iuste , Omnia , Vincit . Vlisses had rather see the smoake of Greece , than the sun shining in Phrygia . And some had rather see the smoak of Idolatrie in Rome , than their fier in England . Vlisses confest that he would willingly loose the solace and ioy of immortalitie , before he would forget the sweet ayer and delight of his Countrey Ithaca . And others cannot abide the sight or smell of their Countrey Britane . They cannot endure to drinke of the sweet Riuers of Bethel , but they can swallow vp the puddles in Bethauen . Genutius a Roman Pretor riding out of Rome , suddainly there sprange as it seemed hornes on his head . This woonder was by the Soothsayers interpreted , that if Genutius would returne againe to Rome , hee should be a King of the Romans . He to auoid the name of a King ( being an odious name in his Countrey ) willingly banished himselfe from Rome , least he should be a King in Rome , to offend the Romanes . The Romans therefore set vp his Image vpon that gate he went out of Rome , in memorie of his great loue towards Rome . So did they vpon the gate the 300 Fabij went out of Rome , to end the quarrell betweene the Romans and the Viants : Then in Rome they rewarded good Captaines for their seruice ; and now in Rome they reward Murtherers and Tirants that can inuent mischiefe . When Kings and Kindomes reuolted , their policies were practised ; then three Romane Embassadors were sent from Rome to Bythinia ; the one of them had a wound in his head : The second had a stitch in his heart : The third had the gowt , or a sore legge . Of these three Embassadors was Cato wont to iest , saying , Behold the Romane Embassadors without a head , without a heart , and without a legge . Such Embassadors haue been often sent into England ; some with such wounds in their heads , that their heads will not be healed without alteration of States , and translation of Kingdomes ; some with such a stitch in their hearts , that can take no rest before they haue gotten Spoliam opimam Patriae , the overthrow of their Countrey ; and some with sore legges , that cannot trauaile beyond the Seas , but stay at home as standards and hospitals for such guests that come I know not whence . I much doubt , that there bee too many with such sore legges in Great Britane , that lurke in Labyrinths made for such Embassadors ; some as Tutors in the Vniuersities ; some as Schoole masters in Gentlemens houses ; some as Magistrates and Officers in commission of peace ; some matcht in Mariage with great Houses , and too many backt and countenanced , lye hidden in such secret Labyrinths , that the Sunne cannot see them , but the Sonne of God seeth them , though they be kept as secret as the Bookes of the Sibiles in Rome , or verses of the Driades among the old Gauls . Possidonius the Philosopher , called Marcellus the Sword of Rome , and Fabius the Target of Rome , the one to cut off the heads of Romane enemies with his sword , the other to guard and defend Rome with his Target Cunctando . I pray God there bee not such a Marcellus or Fabius , to defend these Romane Rebels in Britane , who might liue and enioy the libertie of their countrey , if they were not like the Cappadocians , refusing their liberty offered thē by the Romans , saying , Se non posse ferre libertatem ; or like the Yonians , as Critobolus sayd , Frugi serui , liberi mali ; good Romane seruants to the Pope , but bad subiects in England . These cannot abide the breath of Britane , they would faine alter the name of the Isle of Britane , either vnto the Isle of Serpents , which is in Arabia , or to the Isles of Satyres , which is in Affrica , Isles of their owne names . Sectio . 2. IN the time of Lu : Crassus the Orator , there dwelt in Rome a cruell dissembling Hypocrite , one Dom : surnamed Aenobarbus : Of him Lu : the Orator was woont to say , That it was no wonder for Aenobarbus to haue a brazen beard , since hee had an yron face , and a leaden heart . There bee many now in Rome and out of Rome , that are like Aenobarbus with brazen beards , yron faces , and leaden hearts : which if their bodies were opened , as the Athenians did Aristomenes , or as the Messenians did Hermogenes , their hearts should bee found pilosa & hijpida , hairie , and full of thornes . And of late wee found many such brazen beards , such yron faces , and such leaden hearts in Britane , as feare not the briars and brambles of Succoth , nor the seruitude and bondage of Ioshua to the Gibeonites , nor the lampes or the pitcher pots of Gedeon to the Medianites . But it must be gladius Domini & Gedeonis nostri , the sword of God , and our Gedeon , that must tame these Tygrish Brutes , and not Britanes , whose hearts are in Rome , though their bodies be in England , and though they be not in Rome , yet Rome is in their hearts , for they are absent from Rome , as the Iewes were from Egipt , Corpore , non animo . But when the sunne shineth most cleere , then the Crabbe catcheth the Oyster , they are met and are found . Policrates bragged so long of his fortunate estate , and good successe , that hee threw his Ring into the sea to trie further his fortune ; yet after his Ring was had againe , he was hanged in Mount Mycalus in Persia , by Oron●es Darius officer . But Amasis a King in Egipt , doubting much of his happinesse and great fortune , wisht that he might tast of some calamitie , and say , Per varias fortunae vices , and not alwayes to flourish in prosperitie . Croesus iudged himselfe the happiest man vppon earth , vntill he was taken with his Kingdome by Cyrus , then hee thought what Solon sayd of such slipperie happinesse in this world , Quam vitrea est Fortuna . Saint Ambrose with some of his friends came vnto a lodging , where the Host sayd of his good fortune , and many bragged of their good fortune ; some sayd they knew not what calamity was ; others knew not what aduersitie was ; and others knew not what sicknesse meant . Saint Ambrose made hast , and tooke his friends with him out of the house , and looking backe , saw the house swallowed vp and all them , into the earth . Therefore I made hast to come out ( saith Saint Ambrose ) from such company : and from all such braggers , let all good men beware . Milo Crotoniates thought his hand as strong as an yron wedge , which Milo tooke out of a mightie clouen Oake , and put his hand in ▪ where his hand was so clasped , that he could not take it out , vntill he was of wild beasts deuoured . Many put out their hands so boldly , that they loose their heads for their hands , and many put their hands as Ieroboam did , who could not draw backe againe his hand . Proud Nabuchadnezar that sayd , Is not this great Babilon which I haue built with these hands ? He supped as a beast among beasts that night in the fields , and not as the great Nabuchadnezar King of Babilon . Many such beasts there be , that rather will with the prodigall Sonne feed vpon huskes with swine ( as all feeding is which is not fed with the word of God ) than to seeke with the woman of Canaan , to be fedde with the crummes that fell from Christs table . These had rather stay among the Moabites for their Watch-word , Moab ad praedam , than come with Ruth from Moab to Iudah , to gather gleaning of corne in the field of Booz in Iudah . These had rather serue Moloch with his priests Chaemarims , and to drinke of their puddels , than of the cleere water at Bethel . These are they that fled for succour to Egipt , to whome are reserued at last , the sword , famine , and pestilence , and these will not be kept from Rome , no more than the Iewes from Egipt . For all the perswasion of Ieremie , he could not perswade the children of Israel from Egipt , they would serue the Queene of Heauen in Egipt , and not the God of Israel in Iudah , and though they had one foot in Iudah , they had the other in Egipt . Like Rochardus King of Frishland , being by Wolfranius perswaded to be baptized , hauing one foot in the Font , the other out , asked Wolfranius where went the most part of his predecessors that were not baptized ? To Hell , sayd Wolfranius . Then Rochardus drew his foot out of the Font , and sayd , rectiùs est plures , quàm pauciores sequi . This is the verie answere of some papists , and the anchor of their Religion . This was our Fore-fathers Religion , I was brought vp in it , and I will not forsake it . The Athenians sent to Delphos , to know of Apollo what Religion was best , and it was answered by an Oracle , That the most ancient Religion was best . Againe being mooued what was the most ancient ? it was answered , the best . The Athenians could haue no other answere by the Oracle , but the best religion was most ancient , and the most ancient , best ; a most true saying , truely conceiued . So Ignatius saith , Mihi antiquitas Christus , cui nolle obedire , exitium est . Yet will they preferre Boniface the third , before Christ ; and the Oracle of Apollo before the word of God. So Paul found when hee came to Athens , reprehending their Idolatrie , their Images , their Idols , and their Altars dedicated ignoto Deo , he was called of the Philosophers Spermolegos , a new inuenter of strange Gods ; and yet Paul was suffered to speake and to dispute in Athens ; but in Rome he was hanged for his speeches against the Idols , and Images ; for in Rhodes were three Thousand , seuen Hundred ; in Athens as many ; in Delphos no fewer ; but in Rome were so many , that they seemed Tanquam lapidij populi . But of these Images and Idols , how they were tended , serued , and worshipped , and with such slight taught by the priests to sweat , to weepe , to reach their hands , to shake their heads , and giue Oracles by priests placed in the hollownesse of these Images . Of this Iosephus saith . lib. 18. cap. 7. in Plut. in Coroliano . There is an Epigram of Beza of some contention between a Painter and a Baker ; the Painter bragged that his hand could set in liuely colors , the Heauens , the Earth , Angels , Gods , and Men. The Baker sayd , He could make loaues of bread ; assoone as the Priest touch thē , they are become Gods , whom heauens , earth , men , and Angels must worship . Thou makest God , for the bellies , said the Painter . And thou makest Gods for the eyes , sayd the Baker ; A Priest was called for a Iudge , and the Priest was angry both with the Painter & the Baker , to publish so sacred a secret , and said , pictor pingat , pistor pinsat , pastor iussit esse deos . Let the Painter paint , and the Baker bake ; the Priest makeeth Gods : For as Rome then was full of Idols and Images made of stones , wood , marble , and iuorie : so Rome now is full of Gods , if it bee true that themselues say , Qui creauit me , dedit mihi creare se. Againe with the like blasphemie in another place , Qui creauit me sine me , creatur mediante me . The Egiptians , Quibus in hortis suis nascebantur numina , which bragge that they haue Gods borne and brought forth in their gardens and Orchards , as Iuuenal sayth , were not so madde , nor so blasphemous The Diuell meeting with Saint Bernard , told him that he could shew him 7 verses in the Psalmes , Quos qui recitauerit , hee could not but be saued . Bernard would know of the Diuell what were the verses . The Diuell denied that . Thou art a lyer , sayd Bernard . I read ouer the Psalmes dayly , and if thy verses be there , I read them also . The Diuell ( after two denials said ) that they were the 7 Psalmes . So say the papists ; if you say dayly fiue Pater nosters , and fiftie Aue Maria , with the repeating of the Creede three times , which they call Psalterium Mariae , you may doe what you list all that day after ; but it must be in Latine to the Virgine Marie , roga patrem , iube natum , iure matris impera For as the Grecians call all Nations barbarous , but such as could speake Greeke . So did the Romanes call also barbarous all but those that could speake Latine , for at their first sayling to the Affrican warres , they called the Spaniards , the Carthagenians , and the Affricans barbarous , for that they knew not the Latine tongue . And so in the time of Cicero they called the Gaules ( their next neighbors ) barbarous , bicause they could not speake Latine . The like reason haue the Papists , that all Religion is barbarous that is not sayd in the Latine tongue . The Hebrewes thought both Greekes and Latines to bee barbarous , and that they ought not to speake nor to write illam sanctam , & sacram linguam , That holy and sacred tongue ; For , they sayd , That God himselfe , the Patriarkes , the Prophets , and the Apostles , onely spake this tongue . The Greekes brags also , that Iupiter spake first the Greeke tongue at Athens . The Latines bragge , that the Muses gaue such sweet grace to their tongue , that all the world seeke to learne the Latine tongue . With such superstitious people , the Diuell is most busie , and meeting with a deuout Eremite , asked him three questions ; The first was , what should be the strangest thing that God made in a little frame ? the Eremite answered , A mans Face . The second question , Where was the Earth higher than all the Heauens ? He and answered , Where Christs bodie borne of the Virgine Marie , was adored of Angels and Archangels . The third question , What space was betweene Heauen and Earth ? Thou knowest that best , ( sayd the Hermite ) which wast from Heauen , throwne downe to the earth . Their Bookes are full of these Riddles . Chrisippus that wrote a whole volume of Oracles , some false , some obscure , and some verie doubtfull , Vt interpretes egeat interprete , saith Cicero ; yet in respect of the Popes Legends , and Romane Calender concerning Images , Saints , and Deuils . Dicaearchus an ancient Philosopher , that gathered all the calamities , the slaughter , of plagues of warres , of shipwracke , of famine , and especially of the cruelties of the Spaniards , who slew in India 20 hundred myriades of people , yet not equall to the Popes cruelty , if you account their burning and killing , and the second death to goe to purgatorie . Antonius an Hermite in Egipt , was asked of a Philosopher , How he praied without Bookes ? The heauens aboue ( saide the Hermite ) the Sunne , the Moone , and the Starres are opened Bookes vnto me , there I see , and there I read the wonderfull workes of God , Opera manuum ●ius annunciant firmamentum . So Clemens Alexandrinus sayd , that the vniuersall world is a Booke of three leaues , the Heauens , the Earth , and the Seas . In these three leaues are so many letters as there be creatures . Of these you shall read Psal. 19. Quam admirabilis dominus in operibus suis. For Saint Bernard was wont to say to his familiar friends that whatsoeuer he read in the Scripture ; he found the fruits thereof , Meditando & orando in agris & in siluis . Bernard vsed no other Schoole , no conference with any man , nisi quercos & fagos . But such Rebels esteeme not caelestia numina , but terrestria nomina , they way not for prayers . These Fellowes trust not to prayers , but to their prey , much resembling the nature of Vultures ; of which Aristole sayth , That their nests cannot bee found , yet are they seene flying together , following the armie two or three dayes , watching for their prey before any armie fight , or any slaughter made . So these Rebels accompanie together like as these Vultures doe , praesagire caedem , and watch for their prey . They cannot tell how to please the Pope better , than to doe their best by fier , by sword , to burne , to kill , and yet like Pharoes leane Kine , after they had eaten the other 7 fat Kine , they were neuer the fatter , still hungrie for more . Sectio . 3. DEmetrius , King Antigonus Sonne , knew not how to certifie King Mythridates of his fathers furie towards him , but wrote with the point of his speare in letters vppon sands , where the King should come , fuge Mythridates . These also write vnto their friends , like Demetrius on sands ; like Pythagoras on glasses : like Damaratus in wood , and all kind of Ethiop writings , which the Greekes call Topoecon , but all with bloody pennes like Draco , as Demades said . Plato would not instruct Dionisius the Tyrant to write such letters , vt possint legi , sed non intelligi . As their Scholemasters can furnish their Schollers , they can write , read , and vnderstand all kind of Hieroglicall letters , all kind of writings , though they bee as short as Scitalae laconicae . But Balthazer with all his Caldean Philosphers could not read the hand writing on the wall , nor vnderstand what was written , vntill Daniel told him . Neither would the Iewes stay , nor could stay to know what Christ wrote with his finger vpon the ground , for all the secret Cabala . Caesar writing to his vnder Captaines C. Opium , and B. Cornelium , per notas , by markes and notes , lest his letters should be vnderstood by the Souldiers . Torquin the proud was sent vnto by his sonne Sextus , to know what he should doe to the Gabians . Torquin brought the messenger to a garden , and with his staffe , altissima papauerum capita decussit , beat and stroke the highest tops of pepper trees . By this Dumme Stratageme the sonne knew what the father meant , he beheaded the greatest and chiefest men among the Gabians . The like Stratagem taught Thrasibulus from Athens to Periander in Corinth , in spicarum detruncatione by cutting of the eares of corne before Periander seruant in a corne field , hee was instructed by this dumme showe to cut off the heads of diuers noble men in Corinth . These dumme shewes are much vsed , and these obscure writings much practised , which among them are called muta eloquentia , and thus they muse on malice , and glory of mischiefe in their hearts . Like the brethren of Policrita being aduertised by their sister , that the Emperour Diognitus her husband did much abuse her , watched the Emperour at a great feast , and came with some company of armed men : slue the Emperour and many of his men , and brought their sister with them , and died for ioy of their victorie at home , that they had killed the Emperor , and brought their sister to Naxus againe . This is the very triumphs of the Papists , to kill Emperours , Kings , Princes and Magistrates , to please the Pope , and to be Canonized Saints for the same : and to be crowned with Caligulas crownes , which he appointed for his soldiers , but fitter for the Pope , being the successor of Caligula and Heliogabulus , and not of Peter , as they say ▪ for they ware solares , syderales , & 〈◊〉 coronas , crownes made like the Sunne , like the Moone , and like the starres : fit crownes for such seditious souldiers and treacherous Priests , that are constellated in heauen for their treachery . They vsed in Rome in the time of Iulian and Valens , both Emperours , to make lawes and decrees , that Moncks , Priests , Friers , and Religious persons , should be ascripti milites souldiers ellected , which called the holy band , sacram cohortem as the Persians called their Mellophori , and the Egyptians their Calisiries , sacred souldiers . Now these Monks and Friers are called in these dayes Iesuits and Seminaries , tygrish and cruell souldiers , and no maruaile , hauing such terrible beastes caried before them ; as in their ensignes , Dragons , Wolues , Beares , Mynotaurs , and such as were the auncient banners of the Romanes . They were called draconarij milites , at what time Valens road in great pompe to Rome , hauing in euery Romane Legion ten Dragons caried before them in their ensignes . Others souldiers were called minotauri milites , which was halfe a man , and halfe a beast ; the souldiers of this monster , were called semi virique boues , semi bouesque viri : it squares well with the names of Iesuits and Seminaries , halfe Priests , halfe Lai men . For as Egyptians had their bull called Apis , their Crocodils , their Serpents caried before them in their battell , which they worshipped as their gods . So the Iacobits , and the Iamnites had their gods in their bosomes , when they went to any battel , & so found in their bosomes when they were dead and slaine in the field : and the Iewes imagined they were slaine therefore . It is to bee doubted , that the Papists haue their Crucifixe , their Crosses , their agnus Dei in any foule fact , or in any treacherous actions they take in hand , imitating Infidels and Pagans , as Silla who had the picture of Apollo , as Scipio had the picture of Iupiter to animate their souldiers to any hard enterprise . These therefore are not well to be trusted , lest they deceiue vs , as the people called Iapyges in the borders of Italie , who vnder colour of yeelding certaine Townes and Villages , and some number of souldiers in pleadges of their submission to Publ : Licinius the Romane Proconsul : these souldiers were placed in the rereward of the armie , hauing agreed , that when these people came to submit themselues on both sides the armie ; and also they of the rereward fell suddenly vpon the Romanes , that many were slaine , and the Generall hardly escaped . These Ismalites are backt with Rome on the one side , with Spaine on the other side : I trust they bee not backt in Britane , for we wish them as the Grecians wished to the Persians , to be out of Greece ; or as the Romanes wished to the Affricans , to be out of Italie : and so we wish them to bee in Rome , or in Spaine , if they cannot be quiet in Great Britane . King Philip of Macedon the last , doubting that his souldiers durst not abide the great hoasts of the Scithians , appointed certaine horsemen to backe the timorous Macedonians , and commanded them not to let one liue that would flee from their company . But the Britanes being better backt than King Philips armie were , and stronger wald than the Macedonians , as Iosephus saith , yea , then either Carthage or Africa , & murus maior quo septi Britanni , yet wee may not trust neither Friers , nor Monkes which are now called Iesuits and Seminaries , the onely cause of all sedition and quarrels . And therefore was Heraclitus requested by some of his friends to make some speech in the pulpit , to perswade loue , friendship , concord and amitie among the people , being at variance by some seditious persons that loue discord . Heraclitus knowing the cause of this discord and varience , went vp to the pulpit , and called for a cup of cold water , and a handfull of flowre or meale , and mingled it together , and dranke it , and came down without further speech . Some of his friends said that his sermon was very short , & said it was a dum sermon , yea said Heraclitus , short speeches and dum shewes perswade most , if men vnderstand it ; omes seditiones ex luxu nasci , vnderstand that the water & the mingled meale , that I drank in the pulpit , are as much as the words I spake , that all seditions grow of too much wealth and of abundance . There was an old man in Greece , called Cleanthes , which alwaies brauled and chid with himselfe ; his neighbor Theodectes asked Cleanthes with whō he so brauld & chid awaies ? with an old friend of mine said Cleanthes , which hath a white beard and a graye head . These gray heads & white beards , which we haue in great Britane , might find their owne falts , as well as Cleanthes did ; if they were as carefull of their heads , as Philetas was of his feet , or Cinesias was of his back . Rhodiginus writes that one Philetas of Coos , was so light and so little of bodie , that they put lead vnder the soles of his shooes , lest any great wind should haue blowne him from the earth . And of another that was so long and so slender named Cinesias , that he was bound with strong barkes of Oakes about his backe to keep his bodie streight , lest he should bend and breake his backe . I wish that our Countreymen had either Philetas lead vnder their shooes to stay in England , or Cinesias corke vnder their backs , to hold vpright their backs in England , for all men see that they goe not about to find out their faults , or to chide with themselues : with Cleanthes for their fault . Neither wil they heare the speech of Augustus , audite me senem , iuuenes . But they are euer laughing for their own wits & wisdome , with Democritus in finding out their own destruction , and euer weeping with Heraclitus for their folly when they bring these to destruction . Archimedes after long studie , if he had found in any hard or difficult conclusion to satisfie his mind , he would for very ioy , cry out in Greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I found , I found . Many doe studie how to find meanes , not as Archimedes to inuent Engines to feare the Romanes from Syracusa ▪ the citie where he dwelt , but like Dinocrates , who mused how hee might bring mount Atho to the forme and figure of a man , to please their great Alexander . Some such there be that studie how to bring great mountaines and hie hilles , as low as mould hilles , but they so worke vnder ground , that the ground falles vpon them . It is written , that Tho : Aquinas was at dinner at Paris with Philip the Frence king , musing long with silence , suddenly he so stroke the Table with his hand , and said , ego vici , ego vici : the king asked him what he ment , Aquinas answered and said , an argument to ouerthrow the Maniches . I would they should be so occupied to ouerthrow heresies & heretickes , but their heads are fraughted with greater things to ouerthrow Kings and kingdomes . This Aquinas being a young boy in schoole , was called of his schoole fellowes , bos mutus , ye sayd his schoolemaster when this dumbe oxe begins to lowe totum 〈◊〉 suo boatu replebit . Such diuelish scholemasters haue bin , and ( I doubt ) are in great Britan , that brought vp many such dumb oxen as Aquinas was , to bring vp their children not for their countrey . Such a schoolemasters was Apion in Alexandria , that moued sedition among the Greekes , and the Iewes And in Phaliscu another schoolemaster that brought all the noble mens children being his schollers , to Camillus the Romane Consul , that then besieged Phalisius . And such schoolemasters had we ( I pray God wee haue not ) that bring vp their schollers for Rome , for Spaine , and not for great Britane : in caues and coniholes , as conicatchers , not onely vnder ground , but on the ground . It was an exercise in Rome among the sword plaiers , called exercitium laqueatorū , and after much vsed in war in Finelan , and in many places of the North : these souldiers were called laquearij milites , because they vsed stratagems with ropes & halters , in throwing them vp to the wals and forts of the enemies . Such souldiers were the Spaniards , with their halters and ropes , marching towards England , to hang vs in England our owne natiue countrey : such were the Massacres of Paris , that slue and kild the chiefe men of Fraunce , and such souldiers doe daily come from Rome to Great Britane , to practise this exercise . And these be the souldiers of Pope Leo the 10 , which had euer this wicked verse in his mouth , Flectere sinequeo superos Acheronta mouebo . There be other Souldiers , called Retiarij milites , exercising and practising feats of Armes , with nets named fitter for priests and preachers , than for Traitors and Rebels , which will not lay their nets for small fishing , but for Kings and Kingdomes . Yet there is the third of Souldiers , called Cunicularij milites , these Soldiers are most dangerous , which keepes their Dens and Caues vnder ground , where they haue as many Labyrinths , windings , and turnings , with so many subtill and crooked walkes , as the Riuer Maeander hath , which both for the crooked wayes , and for their winding and turning about Britane , they may be well called Maeandri . These three kindes of Captaines haue their meeting places , though they be dispersed and scattered ; others found , taken , and executed ; yet they haue their places prouided for them that escape , to consult againe of further treason . It was a policie of the Roman Sertorius in Spaine , when hee saw his Armie compassed round about by the enemies , hee counselled his souldiers to flye , and their flight to scatter and disperse ; and from the other , to auoide the sword of Q. Metellus , and his Armie , appointing to them a place where to meete againe , where Sertorius the Romane Captaine appointed . So these Rebels disperse themselues ouer all England , hauing their meeting places and Synod of consultation to take breath , and to deliberate of their treason , and they that scape are sent for more Iesuits and Seminaries , to supply the rowmes of those that were executed . These Iesuites vse often times three kinds of stratagems , an Egiptian stratageme to pitch their combate nigh some marish ground , which they doe couer ouer with sea reedes , and in the middest of their fighting they flye , to drawe their enemies to these bogges and marish ground , and there to fall vppon them . They also vse a Spanish stratageme , which viriatus the Spaniard vsed against the Romanes , much like to the same of the Egiptians , to faine to flye to quabbie places , bogs , and quicke-sands , they knowing how to escape vppon hard ground betweeene those bogges . These Iesuits , these Seminaries vse too many Romish , Spanish , and Egiptian stratagems in their owne Countrey and natiue soyle , against their owne countrey men . I thinke neither the Macedonians , nor the Greeks were so glad to see King Xerxes Palace on fire in Persepolis , as these Traytors would haue reioyced to haue seene such a bone-fier in Westminster Palace . These bee right Cuniculares milites , that are instructed with all kinde of stratagemes by Spaniards , by Romanes , yea , and by Egiptians ; these bee they that throw the keyes of Peter into Tiber with Pope Iulian the 2 , these be soldiers of Hyldebrandus , which made himselfe Pope , and made Rodolph an Emperor . Gaza a great stronge Citie , which Alexander the Great long time besieged , in the middest of his great toyle , a Conie started out of a hole , which assoone as the great Alexander sawe , Haec vltima pestis Gazae , these Conie holes shall ouerthrow the strong Citie of Gaza , and so it came to passe . The like ruine fell to the Vients and Fidenates , whose Cities were ouerthrowne by such Caues and Dens wrought vnder-ground by Conies . But we haue such Conies that workes , not onely vnder-ground , but also vpon the ground : May not we stoppe their holes as Ioshua did the fiue Kings of the Amorites , which fled from Israel , and hid them in Spelunca vrbis Maceda . We must either so doe with Ioshua , or as Lucullus the Romane Consull did at the besieging of Tem●shira , get Beares and wild beasts , and hiues of Bees , and put them vnto their Dens to fright them , and to skirmish with them vnder the ground in the darke . As the Lacedemonians did teach their yong Soldiers to fight in the darke , which was the practise of Iugurth with the Romanes , and the policie of Pompei with King Mythridates to fight in the night time . Securitie is daungerous , and negligence amonge Captaines verie perilous . Thrasybulus forgetting to looke to his watch , was taken in his Tent and slaine ; he that recouered Athens , and slew the 30 Tyrants a noble Captaine was slaine in carelesse securitie . Lu : Martius for the Romans in Spaine , and the 2 valiant Scipioes , after much god seruice for their Countrey , for the same fault were betrayed , taken , and slaine , as Thrasybulus was . We are not so secure , but they are as resolute ; we are not so slacke , but they are as forward , and yet they seeme to be cowching and dormiants , sed non omnibus dormiunt : and therefore King Osyris had the likenesse of a mans eye in his Scepter , to looke and to watch regia pericula . Camillus perceiuing his Armie slacke , and not willing to goe forward , snatcht an ensigne into his hand , and sayd , You soldiers that meane to follow Camillus , follow me , and withall hee spur'd his horse into the middest of the Volscans , and the Latines his enemies ; his souldiers for verie shame followed , and fought desperately , and so got the Victorie Our treacherous souldiers want no Camillus to lead them , to recouer their old religious flagges and banners , lost here in Queene Maries time ; the Romans were not more greedy to recouer their chiefe Ensigne the Eagle , lost in Parthia by M. Crassus the Consull , than these are to winne their banners in great Britane . Lu : Silla finding his souldiers timorous , and fearefull to sight with Archelaus King Mythridates Generall , drew out his sword , and sayd as Camillus sayd , You souldiers that meane to flye to Rome , tell them at Rome , that you left Silla your Generall fighting in the middest of the battell with the enemies in Boetia . I doubt some treacherous papist , some Rebell will so say in Rome , as Lu : Silla sayd in Boetia , that they left many such Sillaes , and many like Camillus to reuenge the quarrell in Britane . These be Sagittae volantes in die , These be diuelish arrowes , and in the Diuels hands : these be Daemones meridiani , the verie line ouer Rome , and the verie Daemon Maeridianus ; which with their diuelish deuise thought to make Acheldama of England , Scotland , and Ireland , and that with one shot . It seemed that euerie Traytor , euerie Rebell was led by a Legion of Diuels , and truely they had more Deuils to practise their last stratageme , than the Romanes had Souldiers to ouercome Asia , Europe , and Affrica ; and yet it was fiue hundred and fiftie yeeres before they could doe it . But their Arrowes were broken , though they were the Diuels Arrowes ; their fire was quenched , though it was couered ouer with Iunipers ashes , and their diuellish stratageme found out , though it was inuented by Diuels , that wee may say , and pray with the Prophet , In Chamo & froeno maxillas eorum constringit Deus . Pau : Aemilius a Romane Consull found the snares of the Boians , by flying of multitude of birds in the Etruscan warre , for those fowles fledde in such fright from a thicke wood , that the Consull sent scowt-watch , and found 10 Thousand Boyans in watch for Aemilius and his Romane Armie . We should finde greater birds in great Britane , if we should send scowt-watch abrode , and yet I stand in doubt , that as Ioshua sent some of euerie Tribe to search the Land of Chanan ; at their returne , they would not open the fertilitie of the Land for feare of great men of higher stature , than the Israelites were , lest they should fight with those mightie men , the brood of Enachims , saying , Nuncij cor nostrum terruerunt , those Israelites feared men more thā God , they had rather returne to Egipt , than otherwise . They came from Rome to great Britane , as Cleonimus the Athenian with his souldiers , went to Tracaena with a dart in his hand , which hee threw ouer the wals , which had written vpon his dart , that Cleonimus came to deliuer the Trocenians from Craterus their enemie ; by this policie Cleonimus wan Trocaena by sedition of the souldiers . The like did Haniball after he had gotten the great Victorie at Thrasymenum , wrote diuers Letters to sundry Cities and Townes in Italy , saying that Haniball came from Carthage to Italy , to deliuer Italy from the Romans . Many vse Hanibals speach and letters , that come in one hand with pardons , indulgences , not onely promising on earth absolution for their treacherie , and murther , but also to be canonized Saints in heauen , and in the other hand Cleonimus dart , yea ▪ Sauls dart , to throw to King Dauids face : such darts would these cursed Crew throwe to Kinges and Princes faces . Not what lawes should bee sought for these Rebels , but what punishment might bee inuented for these Traytors ? Antiochus inuented torments to torture the Iewes that would not eate Swines flesh . Phala●is had by perillous inuention , a brazen Bull to torment Offendors . Among the Greekes it was lawfull for any man , to bring such Offenders to Delphos , and there to offer them quicke in sacrifice to Apollo . Among the Romanes to bring such to the Theators , and there to bee hewd and cut in peeces , Per Gladiatores , the Sword-players . Among the Persians such should be quick buried , the Massilians had a naked Sword , and a great Vessell full of poyson hanged vp in publicke sight , to terrifie such Traytors . Sectio . 4. THemistocles before compared himselfe to a Plantane tree , for that the Athenians vsed it for to shadow them , and to defend them in times of warres with the Persians ; so in like sort said Themistocles , That Athenians vse him at their pleasure , sometime for their drinking Cup ; and sometime for their Chamber pot , and so often vsed him off , and on , to cast him of at their pleasure , and to call him againe at their will , that Themistocles would sometime speake to the Athenians , Illos non laudo homines qui eodem vase pro calice , & matula vtuntur ; I like not those kinde of people that vseth one vessell , for to drinke out wine of it in the morning , and to make water in it at night . So vngratefull people were the Athenians , that they wayed for nothing , but for three Monsters of Athens , Noctua populus & draco , so full of flattery and dissimulation was Athens , that euerie one stood in doubt whome to trust . Many vse such dissembling speaches and countenances in great Britane , like counterfeit Tragedians at Smyrna with their false Solaescismes , holding vp to heauen their bloodie hands , and looking downe to the earth with wicked malicious eyes , longing to see their tree at Rome bring forth such fruits , as the wild Oliue tree did at Megara , a Citie of Achaia in Greece . There was a Citie in the Market-place a wilde Oliue tree , on which the Captaines and the souldiers vsed to hange their armors a long season , that in continuance of time this tree , by hanging on of these armors , bred of it selfe Armors , which was prophecied , that when this tree should breed of it selfe Armors for souldiers , this Citie should be destroyed ; for this tree was Arbor fatalis . There was a great Tree likewise in Babilon , which shadowed all beasts of the field , and on whose boughes all the fowles of the ayre made their neasts , and all the Kings of the earth hanged their Swords , their Targets , their Helmets , and all their Militarie Armors . But there was a rottē Tree a long time in Rome , Religiosa arbor , on which the Dominick Franciscans , & Benedicts Friars hanged their Caputium , their weeds , and religious garments so long , that this Tree bred more Armors and armed men in Rome , and out of Rome , than the wilde Oliue did at Megara , or the mightie high Tree at Babilon . But as the fatall Tree of Megara had an end : so the great Tree of Babilon was cut downe , and so the rotten Tree of Rome is as readie to fall downe , for vnder this Tree were more Traytors bredd , more Scysmes , and heresies brought vp , than were Souldiers at Megara : either beasts or fowles in Babilon . For these hold it a principle or a maxim of their laws , that it was as lawfull to burne a Protestant in England , as to kill a Tyrant in Greece , and the reward was a like , Spolia opima Ioui , a rich spoyle to their Iupiter . It was counted great tyrannie in Tamberlane King of Scythia , to vse Baizates the great Turke ( though as great a Tyrant as himselfe ) being taken captiue , to carrie him in his tryumph from Countrey to Countrey in a Cage , and to feede him like a dogge vnder his table in that Cage . And it is greater tyrannie to feed Turkes , and Tamberlanes to cut our throats in England . Sapor King of Persia , after his great Victorie ouer the Romanes , and had taken the Roman Emperour Valerianus , he kept him as his Prisoner , & vsed him as a blocke on his knee for the King of Persia to mount on horse-backe , to the great disgrace of the Romans . These were tryumphs of Tyrants , and not of Kings . The King of great Britane may vse his enemies , as Tamberlane vsed the great Turke , or as Sapor vsed the Romanes . I remember the tyrannie of Sesostris , whom the Ethiopians call the Hercules of Egipt , which was caried in a Coach ( as Melancthon saith , In curru ex auro lapidibusque praeciosis constructo ) by ●ower Kinges in a Charriot wrought with gold and precious stones . But one of these 4 Kings euer looked back vpon the wheele of the chariot ; & Sesostris asked him , why he so oftē looked back ; he said , I look vpon the wheele , how by course , the staues of the whele , are somtimes aboue , & sometimes belowe Histories report , that he dismissed those Kinges , and freed them from such bondage vpon these words . Such was the fortune of Tygranes the great King of Armenia , though he had 4 Kings wayted on him at his Table , and ranne sometime as foot-men at his stirrope , yet was hee forced to throw his Diademe at Pompeis feet . Thus Fortuna ambiguo vagatur axe . But the Bishop of Rome which had more Kings and Kingdomes vnder his obeysance , vseth much more tyrannie , than Tamberlane of Scythia , or Sapor of Persia ; Yea greater tyrannie than Adonibezek , who had 70 Kings feeding like dogs vnder his table , without either toes to their feet , or fingers to their hands ; but he had legem Talionis . This man of Rome commaundeth his Embassadors , as Nabuchadnezar commaunded Holofernes , Ne par●at oculus tuus vlli regno , to make Acheldama of England and great Britane . This is that Ashuerus , that willed proude Haman , De populo age quod placet , Doe what thou wilt with the Iewes . The like condition is betweene the Pope , and his people , who sends his Heraulds abroade , tanquam cursores , with his Buls , and Agnus Dei , pardoning and absoluing all murtherers that will destroy all Kinges and Kingdomes , that are not of his Catholike Religion . This hath beene practised in Fraunce vppon their cheefe Peeres by the Massacres in Paris , and by a Friar in auricular consession of a King. In England vpon the best learned men of England , and vpon our late gracious and renowned Queene , if their often practises ( by many pretended ) had not fayled them . And now of late vpon our Soueraigne Lord and King , vpon our Queene , vpon our Prince , and vpon their children , the sacred and stayed anchor of three Kingdomes , and vpon these three Kingdoms it selfe , At illos Deus è Coelo subsannauit . Is this the Catholike fruit of their Catholike Religion ? Is Treason and Murther the profession of Papists ? We thanke God with Paul , that hath deliuered vs from the snares of Sathan , and from the practise of his fierie Souldiers , and from these Dreamers . Caligula that Monster , wished but one necke vnto Rome , one Citie that hee might cut it off with one stroke . That proud Haman sought of king Ashuerus , but to destroy the remnāt of one nation , & that vpon one day within a hundred and seuen and twentie Prouinces in Persia. But these Serpents in one houre with one flame of fier , fully decreed to destroy England , Scotland , and Ireland , three flourishing Kingdomes . Quis non meminisse horret ? Who laments not to thinke , much more to haue seene the terror of that day ? The inuenter thereof could not be but a Diuell , and not one Diuell , vnlesse it bee that Diuell which Christ commaunded exi hominem , whose names was Legio , a legion of Diuels . Such a Diuell might draw many Diuels after him . Such a treacherous Catelin had more with him to destroy Rome , rather thā 300 faithfull Fabians to defend it . Who seeth not the monstrous intentions of these Traytors , after long lurking in many secret Labyrinths of Britane , where so longe they were hidden , vntill they had decreed to bring their last Pageant of ostentation , not only with their great Colossus from Rome to England , and there to rest ; but also with their huge Pyramides from Egipt , to bee buried in England , and to make a Chaos of Great Britane , sometime called Insula fortiū , and to christen it againe after their own name Insula Serpentum , the Isle of Serpents , which is an Isle in Arabia , where such Serpents breed , that are of 120 cubites long ? And yet now in Britane ( my heart bleedeth to speake of them ) wee finde longer Serpents , that their bodies bee in Britane , and their heads at Rome , I will not say their heart and hands at Spaine . These are worse than the Athenians , that had certaine Priests named Mantes , which caried Firebrands in their handes , and went before the Magistrates of Athens , and threw about their Firebrands in signe of battell between the cities of Greece . These are worse then the Priests of Rome called Faeciales , that went before the Consulls with bloudy darts in their hands , which they threwe towardes the Confines of their neighbours , to pronounce warre . And these our late Iesuits and Seminaries as Embassadors came from Rome with Firebrands , and bloodie darts , not in their hands , but in their harts , to destroy their Countrey and Countrey-men , and glad when they finde meanes by any policie to practise mischiefe . But these hellish Harpeis , these cruell Crocodiles worse than Pharoh , that sayd , Quis est Dominus ? and worse than the Athiests , that say in their hearts , there is no God. Such double faced Ianus children , such two-fronted Cecrops broode , say with the foole , Non est Deus : who can onely deliuer vs from these that are double-hearted , double tongues , double faced ? Such , the law of God punished , so that fire from heauen deuoured them , & the earth gaped and swallowed them vp aliue . Such , the lawes of men amonge all Nations haue punished ; as in Athens by Solon ; in Sparta by Lycurgus ; and in Rome by so many lawes that tortures , and torments were inuented to punish these tanquam sacrilegos in patrios lares , focos , & deos penates . The Egiptians with long sharpe needles , per singula patricidae membra , torment such Offenders ; the Grecians threwe such headlong downe from high rockes ; the Macedonians stoned them to death . The Romanes drewe them in peeces , either between fower horses , or 4 boughes of a tree : and yet sayd Cicero , Quae nex tanta , tanto sceleri inueniri potuit . And should not these false and forsworne Gibeonites be punished with seruitude , and bondage , and be reiected from the house of Iudah , as Ioshua vsed them ? And should not these dissembling Giliadites , which could not pronounce Scibboleth , bee vsed as Ieptha vsed the Ephramites at the riuer Iordan . The Tyrant Antiochus gaue them time by tormenting the seuen brethren , either to eate Swines-flesh , or to die . The tyrant Phaleris in like manner torturing them with his frying-panne , and with Perillus his brazen Bull , were not in such a rage , insuch a furie , and that against the rule of reason , so long . I neuer remember of the like , that in a whole yere and a halfe , they could not call vpon God , and repent of this their determined tyrannie , worse than Esau , who would haue repented , and sought it with teares , but yet could not ; worse than Pharoh , for hee desired Moses to pray to his God for him . But these refuse all mens praiers , but such as be Catholikes like themselues . Cain felt his conscience so to afflict him , that hee thought that euerie man that mette him , would haue killed him , and faine would die , but could not . But these without feeling of any conscience , are worse than Cain , neither fearing God nor man , worse than Esau , for they seeke not to repent with teares ; and worse than Pharoh ( as I sayd before ) who sought Moses to pray for him . These ( I say ) stood to their first longe pretended tyrannie to the very day , most vnhappy for them , and most happie for vs. Dies quem fecit Dominus . Dies solus supra Gabaon , the day of Ioshua when the Sunne stood ouer Gabaon . And Dies Lunae , when the Moone stood ouer Atalon . And Dies Martis , not onely in Scotland , but also in England ; which day we should celebrate and solemnize with eternall memorie . So did Moses set downe the dayes which God commaunded to bee solemnized in memorie of the victories and tryumphes which he had against Pharoh , called Paras●eua for the which both Ezechias and Iosias proclaimed this feast throughout all Israel from Dan to Berseba , with others , two feasts which were yeerely kept and solemnized at Hierusalem in memorie of victories . So Ioshua remembred his victories ouer 31 Kings with thanksgiuing to the Lord. So Machabeus in memorie of his victories of that blasphemous Nicanor Antiochus Generall , and made that day to be solemnized . So Mardocheus kept the feast called Phurim , in memorie of the victorie , which the Iewes had against the Persians , in all the Cities of Persia. These are the feasts of thankesgiuing vnto God , and not like such drunken feasts as the Athenians did make in the Moneth of Nouember to honour Bacchus ; neither such feasts as the Thracians had , worse than the Athenians , to honor Dionisius ; neither such Feasts as the Egiptians ( worse than the Thracians ) made to the Image of Priapus . In such a drunken Feast to Baall , Balthazar King of Babilon lost his Kingdome . In such a Feast to Dagon , the house fell vpon the 5 Princes of the Philistins ; and in such was Benhadad a drunken King of Syria slaine with 32 Kings in his drunken Pauillion . Of such drunken Feasts the Prophet saith , That both Priests and Prophets were drunken with wine , and that they fayled in Prophecie , and stumbled in Iudgment . Therfore we must season and temperate our feasts ( as Elizeus did the water of Iericho , by casting salt into it . In Rome and in Italy ( as Varro sayth ) they farre exceeded the Athenians , the Thracians and Egiptians in such filthy Feasts , vntill by the Senators these kinds of Feasts were banished from Rome and Italy , Per Senatus consulium . Sectio . 5. THE Lampsenians vnderstanding that Alexander the great , had fully determined to destroy the Citie of Lampsacus , they sent Anaximenes the Philosopher Schoolemaster somtime to Alexander to intreat for peace . No sayd Alexander , I haue vowed , that whatsoeuer thou sekest at my hand , I wil denie it thee . Destroy then Lampsachus , said Anaximenes , His request being denyed , Lampsachus was saued . This Embassage was better performed to Alexander by Anaximenes , then the Embassage of Aeschines to King Philip. This Orator being sent from Athens to King Philip of Macedon , at his returne to Athens , hee much cōmended Philip for his beautie , for his eloquence , and for much bearing of drinke . Demosthenes tooke vp Aeschines , and sayd , That he made a woman of King Philip for his beautie , a babling Sophister for his eloquence , and a Spunge for his drinking : you should haue done as Demades did , being then as his prisoner , with diuers other citizens of Athens , seeing Philip crowned with garlands in his robes , and too much reioysing in his drinke of his victories ouer his Captaines and prisoners of Greece ; Demades boldly sayd , Art not thou King Philip ashamed whome Greece made their Generall , like Agamēnon thou to make thy selfe like bibbing Thersites ? with such taunts as Demades made Philip to cast off his crowns , his garlands , and his roabes , and for verie shame to dismisse the poore Greekes his prisoners , with Demades to go free to Athens , and other Cities of Greece . The like is read of Polemon a gallant Gentleman of Athens , but being drunke , rushed in his drunkenes into Anaxagoras schoole at lector time : he perceiuing that Polemon was beastly & shameles drunken , Anaxagoras altered his daies Lector to speake of drunkennesse , in such sort , that Anaxagoras made Polemon as shamefast of his drūkenes , as Demades did king Philip , both made to cast off their Crownes , their Garlands , and their Robes , and to be ashamed of themselues . Yet M. Antonius made a Booke to defend drunkennesse , being reprehended therof by Cicero , which was the onely cause of Ciceroes banishment , and afterward of his death : another Glutton named Apicius wrote a whole volume De gulae irritamentis . And for the like speech Cicero vsed , was Hermodorus banished from the Sybarites ; with whome the law was , that nemo apud nos frugi sit ; they banished all kind of Artificers , because they should not trouble them with knocking , hāmering , carting , or any noise to disquiet their drinking ; and withal the Sybarites made a law , that no Cock shuld be in their Citie to wake thē from their sleep . These were the Epicures , of whom the Prophet saith , Eadmus , bibamus , cras moriamur . Of this companie was Philoxenus and Melancthus , the one wished a Cranes neck ; the other a swans neck , and either of these two wished to haue tricubitale guttur , a throat of 3 cubites long , to haue more pleasure in their long swallowing of their meat and drinke , and yet see and obserue the difference . The great Alexander , when Ada Queene of Caria had sent him a daintie dish of meat , thought shee should be commended for her cookery , and pleasant sawce ; one sayd to her , Euerie souldier that Alexander hath , is a better Cooke , and maketh sweeter sawce , than the Queene of Caria can make . The like Darius sayd , the great King of Persia , that he neuer dranke better wine in Persia , than that water which was brought to him by a souldier in his Helmet . So Ptolomey the first King of that name in Egipt , confessed that he did neuer eat better bread in Egipt , than that which a shepheard gaue the King out of his scrip . See the difference betweene three base Epicures , and three of the most mightie Kinges vppon the earth . I know not which to preferre , Philip of Macedon for his ambition , or Xerxes for his lust and pleasure : King Xerxes appointed pensions , and great rewards for them that were named nouae voluptatis repertores , that could inuent and find out new kinde of delights and pleasures . King Philip gaue much money to any man that would betray great Cities and Townes , and would after giue those Townes and Cities to those that would betray Countreys and Kingdomes . Caesar suspecting the faith and promise of the Egiptians to be flatterie , gaue himselfe to feasting and banqueting in Alexandria . Thus Caesar fed the Egiptians vntill he wan all Egipt . So great King Cyrus stratagem was to make his foes become his friendes in lieue off punishment and slaughter , banquets , and playes ; so hee pleased the people of Sardenses , and so hee rewarded the rude and barbarous people Arymaspy , and commaunded they should be called Euargetes . Leontinus Gorgius , being asked what hee thought of a great mightie King ? I knowe not sayd Gorgius , whether he be Philip , or Alexander , a Marchant , or a Souldier ; for Philip wan all Greece , tanquam Mercator , as a Marchant ; and Alexander wanne all Asia , tanquam Victor , as a Conquerour ; Alexander enquired for good Souldiers ; Philip sought good siluer . Like Dionisius the Tyrant , that asked his familiar and dere friend Antiphones , where , & how he might get some money ? At Athens sayd Antiphones , where the Statues and Images of Harmodius and Aristogiton are made of pure siluer ; for that they kill Pysistratus the Tyrant : that bold speech cost Antiphones his life . Plutarch recites a Historie of Dionisius barbor , who hearing in his shop many attending their washing and trimming , that Dionisius , Anton : Comodus , and Alexander Pheraeus , and especially Dionisius , and his sonne , was the most cruell Tyrant . Say you so sayd his barbor ? Sub cuius iugulo hanc teneo nouaculum : he was hanged for his speech In manibus linguae mors & vita . But Dionisius the Father was slaine by the people , and Dionysius the Sonne expelled out of Scicilia by Dion a Noble man in Sicilia , by the Councell of Plato . That was the cause why Philippides the Poet refused to be of King Lysimachus Councell , being in such grace and fauor with Lysimachus , that the King spake with Philippides , Quid vis vt impartiar tibi ? nothing said the poore poet , but only this , ne sime consilijs tuis . Orontes the Persian being cast out of fauour with king Artaxerxes his father in law , would cōpare the fauour of Princes to Arithmeticians fingers laying downe and taking vp , to make what summe they list : so might that great Philosopher Aratus speake of king Philip when he vomited vp blood , saying , haec sunt regia proemia . Valentinianus the Emperour , after he had caused his familiar friend Aetius to be slaine , asked another friend of his , whether Aetius deserued death ? that I know not said he to the Emperour , but this I know , that you cut off your right hand with your left hand ; and it was true , for Valentinianus was slaine by Aetius souldiers . And yet better is an euill Prince hauing good and faithfull subiects , than wicked and false subiects with a good Prince . Had Saul but tenne such as Samuel , as he had tenne Thousand Doegs about him , no doubt he had obeyed God , and serued him better , and gouerned Israel wiser . Had Ioas but few such coūcellors as Iehoida was , he had not been seduced to forsake his God , to neglect his commaundement , and to forget what Iohoida had done for him . Had Dionisius the Tyrant entertained but Ten such like Plato to tell him true , as he had ten Hundred like Aristippus to flatter him , he had not need to be guarded with armed men , and to say to his son , Haec adamantina regum vincula , God would haue but tenne good and godly in Sodome , and Sodome should bee saued . Agamemnon wished but tenne such as Naestor to vanquish all his enemies in Phrygia , and sette the Greekes at libertie to returne to Greece againe . And yet Saul a wicked King , did many good things by the perswasion of Samuel . And King Ioas while Iohoida liued , forsooke not God nor his lawes . And Dionisius the Tyrant abstained from much tyrannie , by the councell of Plato . But Saul had not so many Chusai , as he had Achitophels . Dionisius had not so many Platoes to tell him truth , as he had of Aristippus to flatter him . Plato asked Dionisius , why he went so guarded ? Dionisius answered Plato , I told my Sonne a dumme stratageme that Torquinius Superbius told his Sonne Tarquinius Sextus , & what Thrasibulus willed Periander to do , In spicarum de truncatione : but all these damned stratagems were to effect tyrannie , as you read before . But King Antigonus reprehended his Sonne , that handled his Subiects roughly , saying , Doest not thou know Son , that Regnum nostrum est splendida seruitus , that neither armes , strength , nor treasures are so certaine and sure to regall Sceptors , as faithfull friends . So Maximilian the Emperor said in a publick meeting with all the Princes of Germanie at Wormatia , where the Duke of Saxon , first preferring his Mettals and rich vaines of the earth ; the Duke of Bauaria much commending his stronge and braue Cities and Townes ; the Duke Palatine his Wines and fertilitie of his Land ; and the Duke of Whitenberg sayd , I can lay my head , and sleepe vpon the lap of any Subiects I haue , idque subdio , abrode in the field euerie where , and when I will. Then sayd Maximilian , Huic facile concedite palimam . I would England might haue so sayd in Queen Elizabeths time ; or now great Britane in King Iames time ; is hard to haue it among such as thinke it as sweete a Sacrifice to their Romane Mars , to burne a Protestant in England , as in Greece to kill a Tyrant , to please their God Iupiter . And as great a tryumph was it in Oxford , to burne three famous learned Bishops , as it was to Diagoras the Philosopher , to see his three Sonnes crowned at the games of Olympia . This was prooued in Queene Maries time , when Arch-bishops , Bishops , learned men , and all kind of men were burned in all places of England , and yet in all the time of Queene Elizabeth , not a haire of their heads were toucht . But of such Iesuits and Seminaries , which vnder colour of Religion , became Traitors and Rebels . These forget Hectors verse out of Homer , chiding his friend Polydamus that feared to fight for his Countrey , doubting soothsaying , Augurium optimum ( said Hector ) patriam fortiter defendere . But these Iesuites hold with Pope Iulian the 2 , that threw Saint Peters keyes ouer Romes bridge into Tiber ; and with Pope Hildebrand which threw the Sacrament into the fire , haue that verse in their mouth , which Pope Leo , and diuers other Popes vsed to say , Flectere si nequeo superos acheronta mouebo . Of such Menedemus the Philosopher sayd , That many went to Athens , that thought themselues wise before they went to Athens , and after a while being at Athens , they thought themselues eloquent Orators : and streight after they thought themselues to be graue philosophers , but at last prooued verie Idiots . Many likewise goe to Rome to see the Pope , the Senators , and people of Rome , and as some prooued to be Idiots by going to Athens , so some be prooued to be Serpents by going to Rome , and such Serpents that are Rebels and Traytors in England , are canonized Saints at Rome . Beda our Countrey-man being at Rome , was requested by some Schoole-master in a scoffe , to know what meant these foure letters , S. P. Q. R. Beda dissembled out the matter , sayd , Stultus populus quaerit Romam , Foolish people seeke to see Rome , yea , too many seek out Rome in England , and too many would willingly build Rome in England . Such a Schoolemaister was Appion in Alexandria that reioysed to make discord , and mooue sedition in the Citie , to set the Egiptians against the Iewes , and the Iewes against the Greekes , to expell , to banish both Greekes and Iewes out of Alexandria , to haue Egiptians onely in Egipt , saying , ô beatae ciuitas quae me talem maeruit habere ciuem . This seditious Schoole-maister Appion was more esteemed in Rome of both the Emperours Claudius and Nero , in his Embassage for the Egiptians , than Philo that learned Iewe , was on the behalfe of the people of God the Iewes . Of such Emperours Claudius Iester was woont to to say often to his Maister , that all the good Emperours of Rome , might be written vpon a signet of a Ring , and so of good Popes might be sayd , as was of Pius Quintus , when hee dyed Inter tot pontifices tantum quinque fuisse pios . Another Schoole-master in Phaliscus , that came to Camillus , and so bragged that hee would and could bring the whole Citie vnto Camillus hand . How said Camillus ? Behold , all the Noble-mens Sonnes I yeeld to your hand , and so shall they yeeld the Citie for their Children . Many such braggers are , and say as a certain Grecian did of his Countrey , that the Hebrewes had but one wise man which was Salomon ; the Romans had but two wise men Cato and Laelius ; but we Grecians haue in Greece seuen . Yea , ( sayd another ) all the world knew Salomon to be wise ; all Rome knew Cato and Laelius to be wise ; but you Greeks make your selues wise , yet all the world besides call you Children . So Asoches a priest of Memphis , spake vnto Solons face , Semper pueriestis graeci . Aristotle thought it strange , that Socrates was iudged by the Oracle to be the wisest man in Greece , sithence he studied no natural philosophy , but morall . Plato thought that he was so iudged , for that Socrates said , he knew nothing , and sought not by his studie , but to profite his countrey Greece . And so it seemed by his verse taken out of Homer in euery place , and in euerie companie by Socrates vsed , aedibus in nostris quae recta aut prauagerantur , for where families are well brought vp , and Cities well gouerned , there the Common wealth must needs flourish . Socrates prooued wiser by his morall philosophy , than Aristotle did by his naturall philosophie , to trauaile and to studie for such naturall causes , as he could neuer attaine vnto , Quae supra nos , nihil ad nos , as in his booke , De caelo & mundo , & de anima , hee much erred . For he could neuer finde out the cause , why the Riuer Euripus should flow 7 times , and ebbe 7 times in one naturall day , and yet for three daies in euerie moneth , neither ebbed nor flowed for that he could not satisfie his mind in finding out the cause thereof , threw himselfe headlong into the Riuer Euripus , saying , Quia te non capio , tu me capies . The like is written of Homer , for that hee could not satisfie himselfe about a ridiculous probleme of Fishers obiected to him , hee also died as Aristotle died . But this seemeth rather a Fable , than a true Historie , if Gellius may beleeued better than Plinie . For Aristotle at his death , being requested by his Schollers and friends to knowe who should succeed him in his place in Athens ? he answered , They should know streight ; so within a while hee called for a cup of Rhodian wine : after hee had tasted it , Truely , ( sayd Aristotle ) this is a verie good sharpe wine : and after a little time called for a cup of Lesbian wine , and sayd , both excellent good wines , but the Lesbian wine is more pleasant , than the Rhodian . By this gentle meanes , his Schollers knew that he preferred Theophrastus before M●nedemus . But it is neither Rhodian , nor Lesbian wine , vnlesse it be made of Romane grapes , can delight a Papists tast , for as the Idumeans claimed heritage of Religion from Abraham by succession , so the papists would faine claime succession in religion from Peter , & they will haue none to prooue this but thēselues . But as Themistocles being asked whose Oration he would heare ? Euen him ( sayd Themistocles ) that can best set forth my praise , and aduance my fame . Yet Isocrates repeating an Oration of Demosthenes his Aduersarie at Rhodes , they of Rhodes much delighting therein , and much commending the Oration that Isocrates made , though he was an enemie to Demosthenes , was forced against his will to speake to the people , O quid si illam belluam audissetis . What if you had heard the beast himselfe pronouncing his owne Oration . There was in Iudea a Riuer , that vppon the Sabbath day did Intermittere cursum , and was therefore called Sabbation , for that the Riuer standeth still and mooueth not . And there is a Lake among the Troglodites , which in one day is three seuerall times bitter , and three seuerall times sweet ; and so in one night thrise sweet , and thrise bitter : the philosophers being not able to finde out the cause thereof , they named the Riuer Lacum insanum , after they longe busied their braines in seeking the same , more than Aiax in his furie beating blockes and bushes , in seeking Vlisses . Aratus and Eudoxus two great Astrologers boasted and wrote that they ( as Augustine sayth ) had the number of the Starres ; but God which made all the Stars said to Abraham , aspice caeli stellas & innumera eas , looke vpon the starres , and count them if you can . Aristotle in his time doth report , that the Mathematicians made of the whole Circuit of the earth , but 40 Myriades of Furlongs , which is but 50000 Miles ; but he that made the Earth said , Quis mensus est terram , who hath measured the earth . There is nothing so strange , nothing so absurd , but some kinde of philosophers will defend it , and maintaine it . So two of the greatest philosophers in their time , the one saith , That a man might be borne naturally out of the earth . So saith Auicenna , Hominem posse produci naturaliter ex terra . Auerrois held an opinion , that a Mayd might conceiue without knowledge of man in a Bath , the words are , Sine viri commixtione in balneo . And yet not more absurd in philosophie , as the assertion of the papists in their Diuinitie of the presence of Christs naturall bodie . But the papists which haue as many Gods as the Egiptians had , they must haue as many Sphinxes in temples , as the Egiptians , to expound their Diuinity , being obscure and darke , and full of Oracles , as the Egiptians were . Euerie priest had in Queene Maries dayes in his own house , such a Corinthian Sphinx , as Cicero charged Hortensius to haue , who fained that hee vnderstoode not Cicero , pleading for his Client . That is strange , ( sayde Cicero ) that you vnderstand not my pleading , hauing Corinthiacam sphingem . These kinde of Sphinx were woont to tell prettie tales to priests in times past , I meane Hortēsius Sphinx , fewe or none of the Cardinals , but he hath his Corinthian Sphinx . Sectio . 6. ARtabanus King Xerxes Generall spake to Themistocles , You Grecians aboue all things esteeme libertie and equalitie : but to reuerence and adore our King , as the Image of the God of Nature , we Persians iudge farre better . The Egiptians haue their heads and beards , and dedicate the haires thereof to God Serapis at Memphis , with sacrifice and supplications for their Kings and Gouernours . The Macedonians vsed to weare the picture of Alexander about their necks as Iewels , and on their fingers as Rings . The Indians so honoured their Kings , that once in the yeere , the Peeres and Nobles of India went to the Riuer Ganges , to offer sacrifice to the Sunne , with a number of blacke Buls , and blacke horses , which colour among the Indians is best esteemed . The Grecians vowed for their Princes and Gouernors health and long life , to dedicate Statues , and Images to their Gods in their temples , with crownes and garlands . The Persians and Armenians did honour their Kings , as their Gods. And no Nation vnder the Sun reuerenced their Kings more than England did , before Titans children came from Rome to Britane , who were taught in Rome mortally to hate Kings , they might not heare of the name of a King. And it seemeth that these be right Romanes , who neuer with Kings could agree , like to the Taprobanes a Nation in India , where none might be King of the Kings stocke , ( especially if he had children ) lest they should clayme the Kingdome by heritage . The Priests of Egipt and Ethiop haue a Law and a Custome to elect Kings , and so long he should raigne as pleased the priests . And they had authoritie from their Gods to elect , and depose Kings at their will. This continued vntill their God of Heliopolis , Vulcan appeared in a dreame to Sabachus King of Egipt , whome hee warned , either to kill all the priests of Egipt , and to march ouer their bodies with his whole armie , or to loose his Kingdome . But this idolatrous and superstitious King yeelded his Kingdome vnto priests handes , and they banished the King into Ethiop . Some Kinges in Europa haue been , and are in the like homage to the priests of Rome , as the Kinges of Affricke haue beene to the priests of Egipt and Ethiop . This law and custome continued with the priests of Egipt and Ethiop , vntill Ergamenes time , who liued in Pto : Philadelphos time , who to auoid this custome , hee fained a great sacrifice to the Goddesse Isis , and commaunded by a straight decree , that all Prophets and Priests of Isis should come to this sacrifice . Ergamenes by this stratageme slew and burned all these Sacrificers , and left not one aliue . The like did King Iehu to Baals prophets , and the like Elias did to the false prophets of Achab , and the like did Daniel at Babilon , found out the policie , and practise of Nabuchadnezar priest . These three great stratagems are equall ( no doubt ) to the Iesuits and Seminaries , though not in number , yet in policie . And truely farre better sacrifice than the blood of Rams , Goats , Heiffers , and thought to be better farre than that good fire which Agesilaus commended in Greece , when he saw the Vsurers tables burne at Athens . Some thought , yea too many agreed to practise Ergamen●s stratageme in England , but I will let passe in silence the terrour and horrour of that day . The determinations of these Serpents were such , that neither by Tamberlane the Scythian , neither by Romane Silla , nor by any Turkish tyrannie could be inuented or practised . You read in this booke before , how in Asia men caried Serpents on their armes , to driue Diuels and euill spirits from their houses : & in great Britane they carrie Diuels in their hearts , not to driue Diuels out of Britane , but to bring more Diuels into Britane by that Romane Belzebub , as the Diuell confest , when he knew not where to goe , sayd ; I will returne whence I came , and brings with him 7 Diuels worse thā himselfe . So these Serpents go to Rome , & at their returne bring seuen such , and worse from Rome , to great Britane . While blindnes and ignorance , with superstitious ceremonies were in England , no such stratagemes were vsed , the Diuell slept sound and secure ; but now in time of the Gospell , the Diuels bestirre themselues , with their Priests , Iesuites , and Seminaries . And where before in Rome a Serpent barked like a Dogge , and a Dogge spake like a man at the ouerthrow of Tarquine the proude . And now in Rome such creeping frogges , that creepes from Rome to England , and croaking in euerie corner , in euerie hole , and in euerie ditch , worse than barking Serpents or speaking Doggs . These be Spiritus Daemonum , that went out of the beasts mouth in farma runarum , to moue contentions and brawles betweene Kings and Princes of the earth . I meane not true papists , nor religious Catholikes , but these treacherous Iesuits and Seminaries , which doe much resemble those ▪ frogges that went forth of the Dragons mouth , croaking in euery place of great Britane , the Messengers of Satan , and the brood of Serpents , to make debates and contention , not as Mimus Roscius did with Cicero , which of them both should excell in their faculties , neither as Aiax did with Vlisses , for Achilles Armour . These frogges croake for Kings and Kingdomes , and they meane to haue their Babilon againe so to flourish , that neither Semiramis , Cyrus , nor Alexander shall preuaile against it the second time . These Serpents the broode of the Dragon , bestir themselues to get worke-men and Souldiers to build the wals of their Babilon , and to turne the great Riuer Euphrates again , as their sure defence , I would they had fewer worke-men out of great Britane . These Serpents , these diuelish dogges , and croaking frogges will not bee with the bryars and brambles of Succoth , nor with the lampes and pitcher pots of Gedeon , but with the sword of God , & our Gedeon . Manasses would not know the Lord to bee God , before he was taken Captiue , and layd in bonds and fetters , by the Assirians . And Sampson did not fully call vpon God , vntill his eyes were pluckt out by the Philistians . Nabuchadnezer knew not God , before he was cast off among beasts to eate with beasts . Sampson had often reuenged the malice and enuie of the Philistians towards Israell , and hee might haue had more reuenge vpon them , if his wife a Philistian had not opened his probleme , and betrayed him vnto the Philistians . Againe Sampson might haue been reuenged of the Philistians before his locks had beene cut off , had it not beene for his wife Dalilah . This Sampson got by marriage of such a heiffer . Surely Sampsons heiffer , doth vexe and trouble many good husbands . This jdolatrous heiffer , doth molest many strong Sampsons ; and many wise Salomons , which that good King confessed that it was for his good , that God had humbled him , and then he sayd , Virgatua , & bacculus tuus , &c. thy rod and thy staffe hath much comforted me . Athalia Sampsons heiffer , a wicked woman , constrayned her Son Ochosias , to walke in the jdolatrous pathes of Achab. The marriage of Sampson with Dalilah a Philistian , brought Sampson and all Israell to great vexation and troble . It was a law in Israell , that the Iewes should not marrie out of their own tribe , and being maried they were straigsttly charged and commaunded , to put their wiues away , for the Prophet compared the Iewes to stoan'd Horses , neying on their neighbors wiues and daughters , which horse gaue the Iewes sundrie great fals . This horse gaue to King Dauid , neying on Vrias wife such a fal , that the prophet Nathan told him , Non recedet gladius de domo tua : to Salomon his Sonne , neying on Pharoes daughter , to the losse of ten Tribes of Israel : to the Beniamites , such a fall for the Leuites wife , to the losse of 25000 Beniamites : and to the Sichemites such a fall for Dina Iacobs daughter , to the ouerthrow of themselues , and of their Citie Sichem . But for prophane Histories , Paris had such a fall for Helene Menelaus wife , to the losse of the greatest number of all the Kings of Asia , and of Greece . Marcus Antonius for Cleopatra of Egipt , had such a a fall , that hee lost both the Empire of Rome , and the Kingdome of Egipt . I know that matching in mariage , to be not one of the least causes of good and euil religion in any Common-wealth . As the mariage of Esau with forraine and strange Nations . The mariage of Ioram King of Iudah , with King Achabs daughter an Idolater , was the cause of much wickednesse in Israel . The Law of Moses was , that the Hebrews should match with their owne Tribe . And therefore Esdras commaunded the Children of Israell to forsake their strange women . Nehemias rebuked and punished the Israelites , for not putting away such strange & idolatrous Nations . The blasphemer which was stoned in the wildernesse , was the Sonne of an Egiptian , gotten by an Hebrew woman . Abraham was so carefull of a wife for his Sonne Isaac , that hee sware his seruant to bring him one of his owne Tribe . With the like care did Isaac send to Mesopotamia to his brother Laban , to choose him a wife . So did old Tobias send his young Sonne Tobias to Medea . So God appointed such godly womē to these godly men , that willingly they forsooke their friends , their kinred , their brethren and sisters , their Parents and country , to come with their husbands to Iudah . Ruth forsooke her idolatrous Nation the Moabites , and would not , though she was sought earnestly to , returne vnto Moab . A blessed woman in the Lord sayd B●o● ▪ for she became the Mother of many blessed kings in Israell , and of one most blessed King , euen the King of Kings . So Loah and Rachell the wiues of Iacob , became the Mothers of the 12 Tribes of Israell . These were godly marriages , for they forsooke parents and friends , to come out of such idolatrous countreys to come into Iudah , to serue God with a strange Nation . I could wish that there were not in great Britane those that would forsake their natiue soyle to be married in Rome , or in Spaine to serue Images . Caleb a zealous and earnest Hebrew promised his daughter A●●san in marriage to him that ouercame that wicked and peruerse Towne Zepheri . Dissembling Saul promised his daughter Micholl to him that could bring him 200 Philistims skinnes . And two godly and zealous men performed and effected the same , namely Dauid and Othoniel . So did Clysthenes for his daughter Agarista , who made search throughout all the Cities of Greece for a vertuous youth , learned and wise , fit for his daughter . And Themistocles was wont to say , Mallem virum sine pecunia , quàm pecuniā viro i●digere , that was his choise . Yet some philosophers were of opinion like the Papists ; that men might haue as many women as they would , for multiplication So Cato did by his wife Martia , and Socrates by his wife Zantippa , change them for others , for that they were barrein . It was not onely the opinion of Chrysippus ( whose writings were full of Oracles ) but also of Socrates and Plato , and other which maintaine Poligamia : but the papists will not allow their Priests Monogamia , but as many Concubines and as many bastards as they list . Phigius and Eccius , two famous Papists , left written in their bookes behinde them , that Minus peccat Sacerdos s●ortando , quam vxorem ducendo . But when Pope Gregorie had found in one of his Fishing-ponds 6000 heads of Infants by his seruants , he was forced ( with shame ) to say with Paul , That it was better to marrie , than to burne . And when one of the Popes seruants sayd , That it was not so rich a draught , as the poore Milessian Fishers found at Miletum , where they tooke Mensem aur●am , which was not fit for any of the Sages of Greece , but onely for Apollo . Yea , ( saith his fellow softly to him ) this draught is as fit for the Pope , as the other draught was for Apollo . How many such draughts were drawne in the time of Papissa a woman of Miguntia , Gilberta , and not Ioanna an English womā ( as Heidfield saith ) which bare at one birth more than the Countesse of Flanders , who had 365 at one birth ; and more than Herotimus King of Arabia , who had 600 bastards by cōcubines ; but Gilberta and her Successors so exceeded , that all the world is much trobled with her bastards . In Rome God Anubis fel in loue with Saturninus wife the onely faire woman of Rome , her husband , her parents , her kinsmen , and friends brought her to the temple of Anubis , where the Feast Lectesternium was prepared , where after the Feast , they left Saturninus wife with God Anubis all night , where De : Mundus a young Romane Knight was Deputie by means of the priests , for 2000 Drachmeis . Marcus Antonius comming from Rome to Athens , in all kinde of habites and ceremonies with Thyrsus in his hand , like Dionisius ; hee was so reuerenced of the Athenians , that they offered him their Goddesse Minerua in mariage with 1000 talents for her dowry , which was well accepted of the Romane ; so that the God Anubis must haue a woman , and the Goddesse Minerua must haue a man. The brood of these great marriages were greatly multiplied in all Countreys by mariages of these two great houses , Saturninus wife with God Anubis , and Minerua with M. Antonius ; for before that in Rome meane Families were matched with the Patricians in marriage , the Senators and Consuls had the whole gouernment ouer the Romanes ; but being strengthened by mariage with the patricians , not only the election of the Tribunes themselues , but of all the Magistrates of Rome , and the whole gouernment of the Romanes , was Per plebem , & Tribunum plebis . It was euer seene in all common wealths , that the vulgar people by being Magistrates , or being in commission , by great countenance , by marriage , by bearing and backing them in their Religion , be that Immanis bellua , the verie Monster among Nations . A Thistle in Libanon sent to a Cedar tree in Libanon , saying , Giue thy daughter to my Sonne in marriage ; and there came a wild beast from Libanon , and troad downe vnder foote the Thistle , with a watch-word giuen by the Prophet to Amasias King of Iuda , for the worshipping of the Gods of Edom , Deos albatos filiorum Seir. Vnequall marriage specially in Religion , is like an Oxe and an Asse to drawe vnder one Yoake . This was the first cause of sedition at Rome , in monte Ianiculo , betweene the Patricians and the Commons , Ob dignitatem natalium . Hence grewe many seditions , and so many , that it was the ouerthrow of Rome . For as Philip of Macedon made sale of Greece by discord of Grecians , for such was the mutuall discord of all the Cities of Greece , that King Philip , and his sonne after him , became Ruler of all Greece . So in Rome for the indignation of marriage of the Cōmons with the Patricians , there grew cōtentions . And therefore old Osyris King of Egipt , had the likenesse of a mans eye in the vpper end of his Diademe , to put the King in remembrance carefully to see to such Monsters cum oculo animi . This must be be set vpon the Diadem of a Christian King , a farre surer Scepter , than the Scepters of Babilon with their Lions and Eagles ; than the Sceptors of Egipt with their Dragons and Serpents ; than the Diademe of the Persians , the likenesse of the Sun , the Image of fier vpon the horse of Mars . Yet had the old Persians their Scepters carried before them in forma palae , like a spade . And the ould Egiptians , and the Ethiopians had Scepters Informa aratri , made like a plough . Some weigh not for spades , but for spoyles ; some weigh not for the plough , vnlesse it be the plough of Abimelech , to sowe salt for corne ▪ to make barren , and to destroy the Countrey ; or the plough of Catelin , to sowe the seede of sedition , and to reape the fruit of Tribulation ; to sowe winde and tempest , and to reape fire and brimstone . Many sought Pompeis head to please Caesar : Many sought Pyrhus head to please Antigonus : and too many seekes the heads of Kings and Princes , to please that Antichrist of Rome . Cyrses and Calypso that altered the shape and forme of men vnto Beares , Woolues , Asses , and Apes , could make no stranger metamorphosis of men , than men make of themselues . And yet Plinie writes , that the Asse loues so her young Fole , that she neither feares water nor fire , nor any terrour to saue her young one in any danger , for Suos impencissime amat foetus . There bee a number of christened Asses in the world , that esteeme not so their parents , their children , nor their Countrey , as these asses doe . These rather are like to Apes , who euer lickes and kisses , with such toyes and playes , and with such gestures , as are fit for Apes . Iulius Caesar seeing certaine men of Apulia in Rome , carrying Apes vpon their armes playing , asked the men , had they no women in Apulia to get children to play withall . These Iesuits & Seminaries be the Popes Apes , kissing his foot , and licking his hands : for as these Iesuits are the Popes Apes , so the Pope is the Diuels Ape , and the Diuell would willingly be Gods Ape . Sectio . 7. THey that found Romulus staffe among the scinders of the Capitoll vnburned , thought themselues happie ; but it was the Romane Scepter , not fit for them : but for the Consuls , which succeeded the Kings of Rome . They that brought to Dauid Sauls Crown , thought they had reapt well . They that killed Isbosheth vppon his bed , thought they had likewise reapt well , but their rewards were alike . The Fisher-men of Miletum , thought they had treasure during life without any more fishing , when they had drawne in their net , Auream mensam , a rich golden Table ; but it was told them , that it was fit for Apollo , and not for Fisher men . And therfore a philosopher being asked why were philosophers poore ? He answered , for telling truth and suffering iniuries . And being againe asked why were fooles rich ? For that ( said he ) they can dissemble and flatter . Cicero was taunted by Liberius Mimus , being by Caesar elected a Senator , sought a place to sit by Cicero in the Senate house , you should sit by mee , but that we sit too streight ( said Cicero ) together . Laberius answered , You cannot sit too streight that hath two seats to sit on , the one with Caesar , the other with Pompey , taunting Cicero for his dissimulation and flatterie , to both Caesar and Pompey : for Cicero loued Pompey , and feared Caesar. Yet Plato allowed , that dissimulation in Themistocles , to promise King Xerxes to betray Greece , to that effect to saue Greece , & to haue Xerxes out of Greece . Allowed also that dissimulation in Alcibiades to Agis the King of Sparta , to betray Athens to saue Athens . But dissemblers in their Countrey against their Countrey , are most odious , and yet liue and enioy the benefits of their Countrey . Vlisses which dissemled madnesse in ioyning an Oxe and an Asse vnder one yoake , and sowed salt for corne in his ground , lest he should goe out of his Countrey . Achilles which dissembled to be a woman , and in a womans apparell ; left also he shuld go out of Greece : the one was the only wise man of Greece , & the other the most valiant man of Greece : yet that wise man had rather be accounted a foole , and that valiant man had rather be accounted a coward , before they shuld goe out of Greece , their Country was so sweet vnto them . In trueth flattering and feining , are good trades in some Courts . For Lewis the sixt , the Prince King , would haue his sonne that succeeded him , to learne no more latine , but this sentence , Qui nescit dissimulare , nescit viuere . But it was not so in Augustus Court , for he much lamented the death of his friend Varus , and being very sad , was asked the cause of his sadnesse ; because ( said Augustus ) I haue none in my Court to tell mee the trueth , but I must goe to poore Phylosophers and Preachers , to seeke and find out trueth . And some say , that Phylosophers can flatter and dissemble ; yea Priests and Preachers ; and if Phylosophers cannot dissemble , these ambitious masters will learne foules of the aire of Hanno to say , Deus est Hanno , or else in Greeke with Psaphos to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These dissemblers and Hypocrites will not onely learne Latin and Greeke , and all kind of tongues , but all gestures , manners and conditions of men : and especially in Courts of Kings and Princes , where such flatterie and dissimulations are practised , that sooner may Hannibal , as Augustus Caesar often said , make a passage through the hard rockes of the Alpes , to come to Italie , then trueth in Court , to come to Kings and Princes eares . That good Emperour Alexander Seuerus would also often say , veritas minime peruia regum auribus . Diogenes , when he saw mise creeping for some crums to his table , would say to his friends , behold : Et suos habet parasitus Diogenes , aswell as princes haue their parasites . These creeping flatterers like Diogenes mise , attend in euery corner for some crums , bending and kneeling at the becke of ambitious & selfe loue masters , I would they were not better fed then Diogenes mise were : nor better satisfied then with Heliogabalus banquet , painted on wood , on stones , on Iuorie , and vpon waxe . But if a man trie these dissemblers , as Alcibiades did , these who alwaies flattered him most , and proue them as Alcibiades did , who told in great secret , and fained a great mischaunce , that he had killed a man , and hid him in his house , and knew not what to do : requested their helpes and councell . All his flatterers forsooke him , sauing one Callias , a true and faithfull friend of Alcibiades , of whom Alcibiades would say , Callias instar omnium . Notwithstanding , this Alcibiades could flatter his vncle Pericles , yet being a young youth , asked his vncle Pericles why he sighed so often , and seemed so sad ? because said Pericles I must yeeld an accompt to the Athenians for much money which I receiued , to build vp a porch to Mineruaes Temple . Rather said Alcibiades , muse how you may not giue an accompt , and be merry , and make much of your selfe . Too few like Pericles , that thinke how much they are indebted to God , to build his Church , and to maintaine his Seruice : and too many like Alcibiades , carelesse of the Church : though they liue by the Church , and haue honour and dignitie from the Church . But let the Church be tossed on surging waues of seas , that cannot be remoued : yet shee standeth sure and certaine vpon a rocke : though many Palinures were drowned and lay dead vpon the sands , that had no great care , neither to gouerne , nor to be gouerned by the Church , and yet they will sit in Moyses chaire . Saul could dissemble with Dauid ; and Absalon with the people of Israel ; and the latter Iewes were such dissemblers and hypocrites , that Christ called the Scribes and the Pharises , hidden hypocrites , and false dissemblers ▪ the Church were euer full of such hypocrites . A Romane Gentleman told Alexader Seuerus , that hee was agreeued to see his Court so pestered with dissemblers and hypocrites , and said , I will find out a place to dwell , where no hypocrites be : the Emperour said , where wilt thou goe where no dissemblers be ? thou must goe beyond the Sauromates , and the frosen seas , and yet when thou commest thither , thou shalt find hypocrites and dissemblers . And though Achilles in Homer exclaimeth out against such dissemblers , and say , that he hateth them worse thē hel it selfe , that haue two tongues , the one in their mouth , the other in their harts : Qui aliud sentiunt , aliud loquuntur . This was sometime a naturall propertie to the Thracians to bee liars and dissemblers , and so to bee taught with their hypocrisie and dissimulations , that it grew to a prouerbe , Thrasica fides , so it was sayd of the Africans , punica fides , and of the Grecians most of all spoken Nunqnam ista natio , saith Cicero coluit fidem , People of no trust , of no faith , that it grew to a very scoffe to the Grecians , Greca mercarifide , to taunt their lightnes and dissimulations . Of late we robde Thracians , Affricans , and Grecians of their properties , that now Cicero may speak of vs as he spake of thē , Quos fugiamus , ignoramus ; quibus credamus , nescimus ; and therefore it is good to follow Epicharmus counsaile , Sis prudens , memento diffidere : sith we dare not trust our friends , our kinsmen , nor our countrimen . This dangerous time seemeth to be that of which the Prophet saith , that the father shal be against the sonne , and the sonne against the father : the brother against the brother ; but though this prophecie was performed in other kingdomes of long time past : yet we ought to doubt & feare some iustice at gods hand for our sinne , and onely for our hypocrisie , dissimulations and flatterie : the three greatest Monsters vpon the earth . Lewis the tenth was wont to bragge of his owne kingdome of France , that it was a kingdome that far exceded al other kingdoms , wanting but one thing . And being requested to know what that was , hee answered Truth . And therefore Osymantes had his picture painted with his eyes shut , with a tablet of gold about , hanging about his necke , with this word written thereupon : ( veritas ) And hee willed that the Kings of Egypt his successors , to weare that Tablet in memorie of him . So did Antigonus , doubting much to heare trueth among flattering Courtiers went with his Nobles to hunting , from whom the King secretly departed , changed his garments ; and wandred like a stranger among countrymen , and lodged in a meane house : and asked as an vnknowen man what was spoken of the King ? Of whom he heard , Omnia quae fecerat mala . The next morning the King being sought for , and found , they brought such princely garments as were fit for a King. Giue said Antigonus these garments , to him of whom , Nisi hac nocte verum de me nunquam audiui . Torquin the proud , after he was put out of his kingdome , would say , that he neuer knew his friends while he was King in Rome . Ma. Antonius , surnamed the Philosopher , was most carefull of his good name and fame , willing the truth to be knowen by straungers report , and not by such Courtiers which Constantine the Emperour cals Sorices Palatij , the rats of the Court ; or as the Philosopher termes them , vermes opum . Many good Kings vsed the like meanes to auoid the one , and to seeke out the other . For Courts of Kings & Princes cannot be without limping and halting . In Meroe a Kingdome of India , if the Kings were lame , or halt , or in any part of their bodies , his Courtiers by the law in Meroe should be also lame , and halt as the Kings did . It is histored that in Macedonia in the time of Philip , and in Neapolis , in the time of Ferdinandus , for that these two Kings held their necks a litle on the left side though it was a naturall defect in others , yet in Princes followed and imitated : and yet no longer then these Princes liued . In the next King , it is cleane altered , for in the time of Alexander the great , for that he had a bush of haire standing vp on his forehead , the Courtiers in Macedonia left to holde their heads awry , after Philip the father , and followed the sonne Alexander : euery Courtier imitating the time with great care and trauaile to make their haires stand vp vpon their foreheads like Alexander , and to be called Opisthocomae , as Alexander , Hector , and Pompei the great were noted to haue beene . The Emperour Constantine practized a pollicie to find out sound Christians , and faithfull seruants in his Court , he fained a decree , and commanded all the Christians to depart frō his Court , & cingula Militaria deponere . The sound & true Christians left the Emperour and his Court , and forsooke their credit and militarie dignitie , and esteemed not his Court in respect of Christianitie . The other Christians which the Emperor found , tantum nomine , staied behind , he banished and reuoked his decree , and called backe the other : and restored them to their former estate with greater credit , saying , Qui suo numini fidi non sunt nec mihi . And so banished those counterfeit Christians . This sentence squares well with our rebellious brutes and not Britanes , who were neuer sound to God , faithfull to their Prince , nor true to their countrey : but as Caligula wished to Rome , so they wish to England : and as Haman wished to the Iewes , so they wished to the Britanes . They wish with Midas , that whatsoeuer they tucht , should be gold : and therefore they shall for hunger with Midas starue . They wish for blood , and they shall be satisfied with blood in Britaine , as King Cyrus was in Scithia , or the Romane Consul Crassus was in Parthia . From such people that so wished , Elias wished to die vnder a Iuniper tree , and among such people wished to know his friends from his foes . So King Antigonus wished only to know his friends , for his foes he would carefully looke vnto : but the wish of a perfect Christian is set downe in the Lords Praier , Thy kingdome come , thy will be done , yet we are commanded to aske , to praise , and to wish all good and godly things . Simon wished to haue Christ in his armes , and to embrace his Sauiour before he died . Saint Augustine wished to haue seene Paul in his face , and also wished to haue seene Christ in his bodie . Beda wished to see Christ in his eternall and glorious bodie in heauen , these wishes are to be wished . Many haue Christ in their most wicked and blasphemous tongue , by all kind of lies , swearing , and blaspheming of God. So had Anam , and his wife Saphira before Peter that denied the trueth , Et mentiri spiritui sancto . So had Iulian Apostata , and confessed his impietie and wickednes , by throwing out of his heart blood , saying , vicis●i o Galilee : and after such vngodly sort , too many throw their hearts blood , and say , Vincisti veritas . And what is the end of these rebellious and treacherous wishes , is it for gold , and siluer , is it for honour and dignitie , is it for the whole world ? O foole said Christ , to winne the whole world , and to loose thy soule . Of such fellowes saith Bernard , O gens auara ? What is gold , but rubea terra , red earth ? What is siluer , but terra allia , white earth ? And yet wee esteeme of that vile thing which is below , and but execrements of the earth , more then any thing which is aboue the earth , euen heauen . Yea , we make much of that which the Indians , Ethiopians , Pagans , and Heathens esteeme as dirt For they vse neither Gemmes , nor precious stones , but onely in soccis & cal●eis , and that in contempt of it . For with the Ethiopians , their maner was to bind their prisoners with chaines of gold , & their theeues with fetters of siluer . But the Romanes would not be satisfied ▪ before they should haue all , and notwitstanding in short time lost all . The great Antiochus brought Hanniball to his Treasures , and shewed Hanniball his Gold , his Siluer , his wealth and treasures : and asked Hanniball if that would not please the Romanes , yea said Hannibal it would please the Romans , but not satisfie the Romans . Rome was euer cōpared to Sodome & Gomorha for beastly intēperancie , as Pope Sixtus the 4 , who granted to vse in the three hot moneths , Iune , Iuly , & August sodomitrie . Compared to Babilon , and so called for her Idolatrie and Pride : and for crueltie and greedinesse , compared to Turkes , and to Tyrants . If the comparison of Rome , with Sodome and Gomorrha , with Babilon , with Turkes , and Tirants will not serue , which most aptly agree with them . I would also compare thē to Alexanders horse , who feared not the persians phalanges , the Camels of Asia , not the Elephants of India , and yet feared his own shadowe . So the Romanes that feared not Asia , Europe , nor Affrica , yet feared their owne shadowes at Rome . A verie rich man borne in Lydia , and dwelling in Phrygia , hee willed his wife to prouide some great cheere for friends of his ; so his wife did . She couered all places ouer with gold , siluer , Table , Cupbords , with all kind of golden vessels , wherin for a while he delighted much , but being hūgry , called for his meat : shee layd vppon the table a painted dinner , & a banquet , all maner of fowles , of fish made on stone ▪ wood , iuorie , waxe , and paimed the gold and siluer , and garnished it with rich stones . Pithius waxed angry with his wife , and called for his meat ; His wife answered : This is your meate husband , that you feede night and day vpon . I haue no meat for your friends , but such as you feed on , and with another taunt , said , That he could not liue long that fed on Midas table . The like banquets made Heliogabalus of eight persons , 8 bald-men , 8 deafe meen , 8 gowtie men , 8 blacke Ethiopians , 8 scoffers , and 8 of the fattest and grossest . And Heliogabalus commanded all these eights persons to bring him 1000 weight of cobwebs , promising them to be well rewarded . And being demaunded what to doe . He answered , Ex his colligi magnitudinem vrbis Romae . These gathered and brought Heliogabalus 10000 weights , to whom he made such a banquet for these Eights , as Pytheus wife made for her husband . Heliogabalus left these eights at their golden breakfast , and tooke the eight that were burst with him , ad balneum , to bath themselues : and when these eight had done bathing , the Emperor commanded them to goe to breakfast with their fellowes , and hee came himselfe & sat with them , and maruailed they could eat no meat ; I pray you come some other time , when your stomackes serue you , I see you can eat no meat , and so let them goe . And yet both these Feasts were farre better than the Arch-bishop of Mounse : Hatto , who in the time of great famine , fained & dissembled some almes , & reliefes to the poore , and cōmanded they should be gathered together into a great barne , vnder colour to bestowe his almes , and relieue them , and being shut in the barne , commanded them to be all burned saying , That these poore people were the Rats of the Countrey . But this Arch-bishop was by Gods iust iudgment , deuoured and eaten vp with Rats , & Mise ▪ this Archbishop forgat the plague of Pharo by frogs , lice , and flyes : & forgat the Isle of Cyclades plagued with Rats . Sectio . 8. THere bee certaine Iewes in the west parts of India , called Essa●i , which will eat no flesh , drinke no wine , nor vse the companie of any women . There bee also certaine women in Scythia , called Amazones , which by the law of their Countrey , men may not gouerne or dwell with them . And yet such women did meet together in mount Quirina● at Rome in the Court of Heliogabalus the Emperour , who had Caenaculum Mulierum , and where nothing was done , but by women . And such did meet sometime in the Court of Salomon in Hierusalem , where was the Court of Pharoes daughter , the Court of the Queen of the Moabites : of the Queene of the Amonites , of Edomites , of Sydomites : and so many Courts of Queenes in Hierusalem , that there was no Court of Salomon . These strange womē did not only put Salomon king of Israel out of Israel , but also the God of Israel , and brought their idolatrous Gods vnto Israel , with so many Altars to Idols in Hierusalem , and Mount Oliuet , that God reioyced to haue reserued yet in Israel 7000 that neuer bowed their knees to Ball. I would to God wee might so say in England , that wee had but 7000 , that bend not their knees , and knocke their breasts to jmages and jdols in their closets , who worship more the Queene of Heauen in bedchamber , than the God of heauen in the church : and the starre of Rempha , more than the starre of Iacob . And yet these women in Britane will excuse themselues , as the women of Israel did in Egypt , that they did nothing but what they sawe their husbands doe . Yet they saw Ieremie stoned to death at Taphnis , for that hee would not be an Idolater , and confesse their beasts and serpents to be Gods. They also saw Esay cut in the middest with a Sawe in Hierusalem , in the idolatrous time of Manasses . Plinie writeth , that in furthest part of India breed many Monsters , and that in Affrica the Mother and the Nurse of strange Serpents : of one Serpent ( among others ) I read of that which kept the Riuer Bagrada , that much spoyled and destroyed the Romane Armie , then vnder Atillus Regulus the Romane Generall , of which the Affricans were glad But in time this Serpent was slaine , and his skinne sent to the Senators for a wonder , for it was in length 120 foot . The skinne of this Serpent bred so many Serpents in Rome , that Rome filled all Europe with Serpents . And wee haue found of late too many in great Britane , whose hearts were Pilosa & Hispida ( as is sayd before ) yea double-hearted Britanes , one to Rome , the other to Spaine , but none to their owne Country . Vae duplici cordi , like Partridges of Paphlagonia . Such Monsters are more monstrous , than those of which Plinie writes in the furthest part of India . Of which some haue heads like dogges that doe alwayes barke to moue sedition and mutanies ; some with long eares to their feete ; such can heare from Spaine , and from Rome , to Britane . There be some other Monsters , whose feet are so broad , that when they lye vpon their backs , the shadowe of their feet doth not only couer themselues from the raine , heat , or tempest , but also couer them that be in their companie . Too many such Monsters are to bee found euerie where . And yet ( sayth the same Author ) that there is one kinde of Monster more strange in India , which haue no heads , but a great huge eye in the middest of their breasts , who can see further than Strabo Lincius that sawe the shippes of Carthage , from Lelibium in Cicilia . But these can see from the north to the south , and from the south , to the north . But we must not looke for fire from heauen , as Elias had in mount Carmell vpon King Achabs captaines ; neither must we looke for fierie Charriots , and fierie armed men , as Elizeus had at Dothan against King Benhadad ; But we may well doe as Daniel did in Babilon , to seeke , and finde out the print of the feete of Baals Priests , and of their wiues and children . So we may well trace out these Traitors , and seek to finde the footing of these Iesuites and Seminaries , and being found , there is no way to helpe this , but by paring their feete lesser , their eares shorter , their eyes out , and their heads off , vnlesse prayers helpe it . These be farre worse than the Iebusites , Hethites , and Cananites , which were left in Iudah , as needels to pricke them , and as Goads to sting Israel . These Serpents , these Monsters , the verie brood of Satan , seeke not onely in the Land of Hus to destroy Iob and his children , but in the Land of great Britane to destroy King Iames , his Queene , his children , and their Countrey . Hinc rubent eorum vestes , sanguine Sanctorum , as Britane , Fraunce , and Germanie can testifie with the blood of more thā 100 thousand Christians , whom they slew and burned to feed that Monster Mino-Taurus , not of Creet , but of Rome , not with the blood of the Athenians , to please Androgeus , but with the blood of Britanes ; not with their forraine enemies blood , but with the blood of the best learned men in Europe . The Serpent in Paradise promised Adam , if hee would eat of the Apple , immortality . And the Serpent Satan promised our Sauiour Christ ▪ al the world ( which was giuen him as hee saide ) if Christ would worship him . The Pope promiseth Kingdomes on earth , and Kingdomes in heauen ; for he saith , Heauen is his , and he hath the keys of Heauen deliuered to him onely , and whome he bindeth or looseth on earth , the same shal be bound or freed in heauen ; and with this Serpent for money , a man may haue some place in heauen , or some Kingdomes vpon the earth . The Heauen of Heauens is the Lordes , and the Earth hee gaue to the children of men . And continuance of Kingdomes and Periods of Empires are from God , and not by Oracles and Dreames , as Heathen Princes did obserue . Astiages King of Assiria was much disquieted vppon a dreame , that the Mother of Cyrus , and his daughter Mandanes sawe , that she made such an vrine that ouer flowed all Asia . And Cyrus thought to bring Scythia vnto Persia vpon his mothers dreame : and his Grandfather Astiages thought to haue both Scythia , Persia , and also Cyrus life from Cyrus . Alexander the Great , for that hee dreamed that Hercules reached his hand ouer the wals of Tire , hee doubted not but that hee should bring India to ioyne with Asia , and yet it was 7 yeeres before these two great Captaines ( though Hercules was within Tire , and Alexander without ) wanne Tire . So many dreamers are in these our daies , that dreame to see some handes ouer Rome , some ouer Rhemes ; that haue such confidence in these handes , that these seeke to bring Rome , Rhemes , and Spaine together by Images , or imagination to Britane . So superstitious people are euer light of beliefe , that the Greeks thought , and the Athenians affirmed to haue seene Theseus many yeeres after his death , to goe before the Greeks , against the Barbarians . The Romanes were informed by Castor , and Pollox against the Macedonians , and other Kingdomes of their Conquests and victories . The Machabees saw a Horse-man all in gold armed , shaking his speare against the Syrians , to warrant the Iewes of the victorie . The Iesuits and Seminaries dream , that they haue many Hercules , many Alexanders , reaching ouer the Seas to them , laying siege to England all the Queenes time 45 yeres , and to great Britane 4 yeres . I wish that these Dreamers were sould to some Ismalite , or to some Egyptian that doe nothing in great Britane , but dreame ; and by their dreames worke mischiefe . The Image of Iuno appeared to one of Camillus souldiers , and willed the Romanes to banish the Egyptian God Serapis out of Rome , and that Iuno then ( said she ) would come to Rome . There bee some Dreamers in England , that if they might haue the God of Israel banished out of Great Britane , they would haue Images and Idols in his place . The Image of Minerua appeared to Augustus Phisitian , and told him how hee should heale his Master of his sicknesse . Diogenes , of all the Gods , could not thinke well of Esculapius Image , for that the Phisitians make gaine of mens goods , and sell mens liues for mony , which the Romanes most esteemed . Some Images of Diuels appeare to these Firebrands of Hell , to banish heretikes and heresies ( as they terme it ) out of great Britane . Tho : Aquinas an Arch-papist , being sent for to come to Innocentius the thirde , beholding diuers heapes of gould in the Popes gallerie , and being amazed at the sight thereof ; the Pope sayd to Aquinas , neither the primatiue Church of Rome , neither Peter could shew so much gold , when he said , Aurum & argentum non est mihi . Then sayd Aquinas , beatissime pater , the Church of Rome at this time , nor your Holinesse can say , Surge & ambula , as Peter could . Aquinas then should not haue wondred to see so much gold in the Popes gallerie , sithence his tribute , his pension , his reuenewes by marchandize , by any kind of sale , Ignis , thura , coronae , praeces , caera & coelum , venale Romae , as Mantuan saith . They forgat what Peter ( their founder as they say ) sayd to Simon Magus , that would haue bought of Peter , that which the Popes of Rome sell to others , namely the gifts of the holy Ghost , Pereas cum pecunia tua . They forgat also what Paul sayd to Elimas the sorcerer , who would haue perswaded Sergius Paulus frō the faith of Paul , O thou Sonne of the Diuell , and enemie of mankinde , behold the hand of the Lord is vpon thee , and thou shalt be blinde for a season . But these vents or sales of offices , of Magistrates , and of marchandize , was euer as common in Rome , as the sale of ecclesiasticall promotions , Bishopricks , and of the Popedome it selfe , and being Popes , made sale of Crownes and Kingdomes . So Hildebrand that made himselfe a Pope , and made Rodulphus an Emperour , to whome hee sent a verie rich Diademe with this sentence written about it , Petra dedit Petro , Petrus diadema Rodolpho . The pope lookes for pensions of all Kinges , and specially of Christian Kings , yea , rather a tribute due vnto him , per legem post liminij in great Britane . The Turke would haue claymed a pension or tribute due vnto him of the Emperours of Germanie . The Kinges of Persia vnder colour of pensions , would haue their forces in many places of Asia , but they were resisted . And Philip of Macedon first by pension , after by policie , got Greece vnto Macedonia . But it was by Paulus Ematius gotten from Macedonia to the Romanes . These be stratagemes of forrein states one against another : but this should not bee in the Bishops of Rome , as they say of Peters successors : they rather should do as Alphonsus King of Arragon , being asked what hee left to himselfe , saying , that hee gaue all his wealth to his learned poore friends and to such godly men ? Euen that which I gaue ( said Alphonsus ) I leaue to my selfe in store . Clemens the 5 a little before he died , being in a great agonie , sayd to his friends , Now I shall know that , of which I long doubted ; whether there were another life after this . I would rather preferre Adrian the heathen Emperour before these two Christian Popes , who in the like extasie spake to his soule trembling , Tremula & vagula quae nunc abibis in loca ? Now poore soule whether wilt thou goe ? wee are not to wonder at Adrian the Emperour so to say and doe , when Pope Clemens so doubted , and where his soule should goe . And Zisca Imperator Hussitarum , being mooued of his souldiers how he would be buried , commaunded them to flay and take his skinne off him being dead , and to giue his bodie to wilde beasts , and to make of his skinne a militarie drumme , that his enemies that feared his sight aliue , might feare the sound of his skinne being dead . This Emperours buriall was much like to resolute Pope Siluester , who sought by oracles of diuers , how long he should liue ? was answered , Diu , si cauer et Hierusalem ( if he kept from Ierusalem in Iudah ) yet hee happened to say a Masse vpon an Altar called Hierusalem , confessed his fault , and commaunded his bodie to be drawne by two horses , and where the horses stayed , there to be buried . Many happen to die by chance , whose cause is doubtfull , vnknowne , and hidden ; many die by infirmities , whose causes are apparant ; & many by age , whose causes are present , so doth an old writer set downe ; but some die neither by chaunce , nor by infirmities , nor by age , but die for want of grace to liue longer , that now if Theophrastus had liued , hee would not haue accused nature , for the short time of a mans life , for that he sayd , Men died when men began to be wise , cum incipimus sapere , morimur : but now Theophrastus would haue sayd , Men die before they begin to liue well . These be like Phisitians , who after they kill many in many Countreys , yet are they free , and at their libertie to goe euerie where without punishment . These may laugh and sing at burials for their gaines , when others weepe and mourne for their losses . I remember a historie in Plinie , that an Embassador came from Cypris to Rome , his name was Exagon , who among other monuments , he saw the Consuls bring certain vessels full of Serpents : Exagon thinking that the Romanes thought him to be fearefull , willed the Consuls to throw him among those Serpents , which so lickt and winded round about this Exagon , that he came laughing from the Serpents to the Consuls . This was a great terrour to the Romanes , and yet was a stratageme , that Haniball taught the Romanes , and to all the Kings of Asia against the Romanes . But the Romans like the Cappadocian , who after the Viper bit him , they looked as they did at Paul for the like , when the Cappadocian would die , but the Cappadocian liued , and the Viper died ; such haps sometime happen . But as I sayd of Romane Marcellus , and Fabius : so likewise I pray vnto God , that there be not many such Exagons in great Britane , that these Serpents and Vipers may licke and winde about them , to the destruction of their Countrey . These be not like Lazarus doggs that licked their Masters soares for loue ; but like Acteons dogges that deuoured their Maister . Like Ioab that killed Abner embracing him in his armes . And like Iudas the Traitor , that kissed his Master , and straight betrayed him . There were neuer so many dumb dogs , as now be biting , & not barking . These be Lemures nocturni , and alwayes conuersant with vs in our houses , like Lares domestici , that can and may deceiue vs , because wee trust them , are now become Tortuosi Serpentes , which came after long lurking in their secret Labyrinths , Per mille Maeandros , to plague their Countrey . But yet now they are much frighted with Ieroboam , who doubting least the Kingdome of Israel shuld returne to the house of Dauid , by meanes of the multitude of people which went to offer sacrifice at Ierusalem , builded Rama● , and other stronge holds , and made two golden Calues to entice Israel to Idolatrie . These Iesuites and Seminaries haue hornes ready made , and they promise their Maister the Pope , as Zedechia did to Achab victorie , and say , Hijs ventilabis Britanniam donec deleas eam . And if that faile , Balacke shall cause Balaam for reward , to curse Britane with Bookes and Bels. So did Golias curse Dauid in the name of his Gods. The Bishop of Rome did vse to baptize , and name Bels , and annoint the same ; by the sound of which Bels , they coniure Diuels from their houses , terrifie their enemies , purifie the ayre , curse and excommunicate whome they list . Raimerus the 5 King of Arragon published , that he would make such a great Bell , that all Spaine should heare the sound of it . Some of his noble-men iesting and scoffing at this Bell , lest it should be like the cursing Bell of Rome , despised the same speech . But they were apprehended and commanded by Raimerus to be put to the sword , saying , Nescit vulpecula cum quo laudat . The like punishment had many that spake against the Bels and Buls of Rome . Surely we shall neuer be able to end this quarrell , or make a lawe , as Elias did with Achabs Prophets , and as Daniel did with Nabuchadnezars priests , and so execute the lawe according to their composition , which was effected by the commandement of these two great idolatrous Kings , the one at the brooke Kyson , the other at Babilon . Illustrissimo principi Christiano regi Daciae , &c. Ludouici Lloid gratulatio . QVis potest tanta ( illustrissime Princeps ) hodierno die cōticere gaudia , aut hos halcyoneos poterit silere dies , in quibus rex Daciae relicto regni scaeptro , ac regijs insignijs depositis , quasi vna inter duos reges diuisa fuisset anima , pluris aestimans de suo dimidio in Britania , quam de roto in Dacia . O quantus amor ! qui nec in coelo vinci , nec in terra obliuisci , nec vllo vnquam fortunae fulmine subuerti potest , de cuius fama , fama mentiri veretur . Quiescat Maro suūlaudare Aeneam , sileat Homerus de suo magno Achille , erubescat Graecia de suo Vlisse , qui insaniam dissimulauit , ne ex Ithaca & de Penelope vxore dissederet in Ilion . At Christianus rex Daciae , nec mater , nec regina , nec regnum potuit à magna detinere Britania , à rege , à regina sorore , à principe , & à caeteris regijs liberis , quasi artibus & neruis huius imperij , vbi rex Daciae tanquam sydus aquilonis coronatum hoc coelum nostrū corruscans , multo magis potest laetari de regia progenia sua in Britania , quam Philippus de Heraclea stirpe in Macedonia , quae in Alexandro desinit , quam Caesar Augustus , qui multum de gente Iulia iactauit quae in Nerone extincta fuit , itanunc Romani dicant fuimus Tr●es , ita nunc dicant Macedones fuimus Heraclides . At magnae Britania ita sicut aquila renouatur aetas , nunquam enim maior , nec tam magna , magna Britania fuit , sub Bruto primo , quam hodterno die sub Bruto secundo nostro Iacobo , vt in cunis adhuc vagientes de cunis clamitant iubilate Britani . O quanta nostri in nos numinis beneficentia , si nostri numinis nō obliuiscamur , aut de nostra ingratitudine in Daciā obruamur , quae si tāta potest muta Angerona silere , ligna & lapides loquentur . Cum nec Syracusa , cū suis Comeatibus ad cladem Thrasimeni Romanis , nec Tyrus cum Caedris Libani Hierosolyme paratior , quam Dacia in nostram Angliam . Quanto magis hodierno die , qui vt Masinissa vnum ait esse in terris populū Romanum , & in illo vno populo vnū esse Scipionem , cui animum & animam deuouebat , ita rex Daciae vnam ait esse in terris gentem Britaniam , & in illa vna gente vnum esse Iacobum , cui nec Hira cum suis Sydonijs paratior fuit Salomoni , nec Masinissa cum suis numidicis magis beneuolus suo Scipioni , quam rex Daciae cum suis Dacis regi Iacobo . Sit par noster amor , si par potest esse cum Dacis , non cum argenteis gladijs Philippi , nec cum aureis Artaxerxis sagittarijs , sed cum Pythagoreis armis vna anima ac animo in eadem lance trutinari , sic amor amore compensatur . O amor ! quem nec ensis Alexandri dissecare , nec delphicus gladius enodare poterit . Quid opus est inire foedus cum vestibus sanguine imbutis vt Armenij , aut cum Lydis & Medis ex humeris & brachijs sanguinē inuicem propinare , cum nostra foedera ex cruore cordiū confirmata , & ex visceribus parētum sint consecrata , hoc tam validū naturae vinculum , vt citius duos soles in coelo concordes esse videris , quā duos hos reges in terra discordes inueneris , ita fatū voluit , ita natura annu it , ita virtus praesagit , ita Deus ipse esse statuit : Hinc publica nostra Scaenopegia digna coronis tegi : Hinc per petuus Britanorum triumphus , qui faecile Caesaris contemnat triumphos : Hinc Britani cum Dacis , vt Romani olim cum Sabinis sua sacra semper Consualia decantabunt . FINIS . Notes, typically marginal, from the original text Notes for div A06144-e1080 Hanibal a sworne enemy to the Romans . Zozom , lib. 5. cap. 8. The custome of Rome . Serpents borne in mens armes in Asia . The armed Serpents of Medea . The Gods , Mesopotamia . Gen. 31. Mychaes Idoll . Iudg. 18. Many ran after their Gods from great Brittane . the target of treason . Front. lib. 1. cap. 5. Front. lib. 1. cap. 8. Lib. 16. cap : 3. The wild Ashtree . Men aptlie compared to trees . In Euang. in Die. pasc . Aug. ad fratres in Eremo serm . 8. 30. Tyrants in Athens . 4. Reg. 21. Sesostris in Herodot . Sylla . Caligula . Nero. Elias sacrifice . Oros. lib. 7. cap. 22. Exod. 12. Ezech 9. Sauls seed . 2 Reg. 21. The brood of Enachims . 4 Reg : cap. 5. The puddles of Ieroboam . Diuers kinds of purifications among the Gentiles . Iudg : 11. The false Ephramites could not pronounce Schiboleth . 2 Reg. 11. Iudg : 8. Hamilcars dreame . 2 Reg. 20. Cyrus and Caesars dreames . Cyrus and Caesars dreames . Ezech. ca. 8. Ezech. cap. 40. Plut. in Bruto . Plut. in Hanib . Descriptions of some Serpents . 1. Sam. 28. Saul consulted with Coniurers & Witches . Dan. 3. For such Kings the Prophet Elizeus wept Exod. 12. 4 Kin. 19. Senacherib . England late frighted . Iud. 5. 1. Sam. 7. Gen. 31. The maner of Couenāts among the old Hebrewes . Rhodig lib. 8. cap. 26. King Philip taunted of Archidamus . The answere of Epaminondas . All victories come from God. Dan. 7. Esay 63. Idumeans and Romans compared . Zedechia one of Baals false Prophets . 3. Kin. 22. 2. Kin. 10. The Embassadors of Israel abused by the Amonites . Hispaine in Rome , and Rome England . Num. 22. Gen. 27. Some curses perilous . Gen. 9. 2. Reg. 6. 1. Mac. 13. 4. Reg. 21. Triphon . Hazael . Cic. de diui . lib. 1. Ioseph . lib. 2 con . Appiō . The Spaniards . The Romanes . Dreamers . Plut. in Catone . Goliahs head . Hadrubals head . 3. Reg 4. Lots wife . Symony and Vsurie . Iere. 35. Taphnes . Iudg. 16. Eras. in Moria . The flattery of the Persians . Heidfiel . de Dijs . 30000. Gods. Ierem. 35. The Idolatry of the Heathens . Ignatius . Cabala . Bereschith . Exod. 15. Iudas his Poesie . Maximilians poesie . Vlisses . Ithaca Vlisses countrey . Plinij lib. 11. cap. 37. The history of a Roman Praetor . The three Romane Embassadors . Plut. in Catone . Many Labyrinths in England . Plut. in Marcello . Strab. li. 12 Diod. lib. 4. cap. 2. The Isles of Satyres and Serpents . The saying of Lu. Crassus of Domit . Aenobarbus . Suet. in Nerone . Philost . in vita Antioch . Iud. 8. Iosh. 9. Many are absent from Rome , as the Iewes were from Aegipt . Val : max. lib. 6. cap. 9. Croesus forgot what Solon sayd . Ad Marullum lib. 5. cap. 3. Gel. lib. 15. cap. 16. Milo Crotoniates brag . 3. Reg. 13. Nebuchadnezar his bragge . Ruth . 2. Moab . Iere. 2. Chaemarims Moloch his priests . Ierem. 42. Ieremie could not perswade Israel from Egipt . Fulg. lib. 3. Heidfiel . ca. 2. de Dijs . The Athenians sent Embassadors to Delphos . Ignatius . Acts. Gabr. biel . super Cant. lect . 4. Satyr : 15. Eras. in Moria . The Deuils speech with ● . Bernard . Superstitious Papists . Cic. ad Q. fratrem . The bragge of the Romanes . In vitis patrum . Three questions of the Diuell . Chrysippus Oracles . Lib. 2. de Diuinat . Li●s . de const . lib. 2. cap. 22. The answere of an Hermite to a Philosopher . Bernard his studie . Arist ca. 5 de animal . Plut. in Demetr . Plat. in prafat . ad Dionisium . Balthazer . Daniel 5. Iohn 8. Gel. lib. 27. cap 9. Dumme stratagems . Herodot . lib. 7. The Triumphs of the wicked . Monkes , Friers , and Priestes made at Rome souldiers . Diacon lib. 12. Hist. The Romane engsignes . Vigit . lib. 2. cap. 13. Diodor. lib. 2. Macab . lib. 2. cap. 12. Iapyges stratagem . Ismalits . Britanes better backt than the Macedonians . Heraclitus sermon . Plut. de garul . Lib. 6. ca. 33. Heidfield de monst . hominibus . Plin. lib. 2. cap. 10. Archimedes much feared of the Romanes . Dinocrates . Aquinas . Hiedfield ●e Gryphis Gram. cap. 26. Appion . Phaliscus . Diodor lib. 17. bibliotheca . Olaus mag hist Sepientria . Three kinds of Captaines ouer the Iesuites , and Seminaries . Maeandri . Places for meeting of Traytors . Front. lib. 2. cap. 13. Synode and consultation of Traitors . Three stratagems of Iesuites . Egiptian , Spanish , Romish . Curtius . ● . ● . The saying of the great Alexander . Liui. lib. 4. Iosh. 10. Apion de bello Mythridat . To fight in the darke . Securitie is dangerous . Amilius probus de vita Thrasibuli . Liui. lib. 34. Front. lib. 2. cap. 8. M. Crassus the Consull . Lu : Silla his sayings to his souldiers . Treacherous papists . Acheldama Many Legions of Diuels . The ashes of Iuniper . Aemil. preuented the snares of the Boians . Num. 13. Cleonimus Dart. Front lib 4 cap. 7. Hanibals policie . The Lawes of diuers Kingdomes in punishing Offendors . Elian. li. 13 de var. hist. Fab. lib. 1. The wilde Oliue tree in Megara . Dan. 4. The rotten Tree of Rome . Tamberlane King of Scythia . Oros. lib. 7. cap. 22. Melan. li. 2. Chron. Sesostris King of Egipt . Plut. in Pomp. Tygranes king of Armenia . Iud. 1. Adonibesek . Iud. 2. Ashuerus . Est. 3. Massakers . The practise of Papists . Caligula his wish . Hamans request . Catelin . The Roman Colossus . Insula Ophiadum . Diod. lib. 4. Priests of Athens . Alex. ab Alex. li. 5 ca. 7. The Priests of Rome . The lawes of God. Lawes for Traytors . Diod. lib. 2. The lawes in Egipt . The lawes of Greece and of the Macedonians . The Lawes of the Romans . Gibeonites . Iud. 11. Efframites . 2. Mach. 7. Punishment inuented by Tyrants . Esau. Exod. 9. Pharoh . Gen. 4. The Sunne stood ouer Gibeon . Iosh. 10. Dayes to be remembred in England , and Scotland . 2. Chro. 29. 2 Chro. 35 2. Mach. 15. Feasts ought to be kept . Hest. 9. A Feast to Bacchus in Athens . A Feast to Priapus . Dan. 5. What fell to such drunken Feasts , to Baall , and to Dagon . Val. max. lib. 2. cap. 3. Anaximenes the Philosopher to Alexander . Plut. in Demosthene . King Philip reprehended of Demades for his drunkenesse . Polemō reduced from his drunkennesse by Anaxagoras . Plin. lib. 14 M. Anton. hatred to Cicero . Cic. Tusc. lib 5. The lawe of the Sybarites . Gel. lib. cap. 2. Plut. in Caesare . Cic. lib. 5. Tusc. Ptolomey . Cic. Tusc. Diod. lib. 4. Three great Tyrants . The saying of Orontes . Melanth . in vita Valentin . Lamp. in vita Alex. Seuer . 4. Reg. 12. Plut. in Dione . Herodot . 7. Heidfiel . de honore & infamia . cap. 24. Oxford . Cranmar . Ridley . Iliad . 12. Aenead . 7. Traitors and Rebels are canonized Saints Rome . Appion . Ioseph lib. 2 in Appion . A stratageme of a Schoolemaster . Why was Socrates called the wisest man in Greece . Gell. lib. 14. cap. 16. Plin. lib. 4. cap. 9. Theophrastus succeeded Aristotle in Athens . Gell. lib. 13. cap. 5. Papists to Idumeans compared . Themistocles saying . Isocrates words of Demosthenes . Drus. lib. 2 cap. 32. Plin. lib. 31. cap. 2. August . li. 16. de ciuitat . Dei. Esay 40. Lib. 2. de caelo & mundo . Plut. de Iside & Osiride . Plut. in vita Ciceronis . Plu. in Themist . The Egiptians . The Indians . The Grecians . Alex. ab . Alex. lib. 4. cap. 3. Diod. lib. 2. cap. 2. Ergamenes stratageme . 4 Reg. 10. 3. Reg. 18. The stratagemes of Iehu . The terror of the fift day of Nouember . Alex. ab Alex . lib. 3. ca. 15. Apoc. 16. Apoc. 16. Front. lib. 3. cap. 7. Manasses . Nabuchadnezar . Daniel . 4. We are all Nazarites in this point . Sampsons Heiffer . Iudg. 14. 2. Reg. 11. 3. Reg. 11. Iudg. 19. Gen : 38. Matching in mariage . The law of Moses . Leuit. 24. Gen. 24. Abraham Old Tobias . Ruth . 1. Gen. 30. Godly marriage . The promise of Caleb . Themistocles saying . Cato . Socrates . Andr. Frisc. lib. 4. de Eccles. Sigeb . in Chron. Herotimus King of Arabia had 600 Bastards . The mariage of God Anubis . Heidf . de Diuit . cap. 23. The mariage of M. Antonius , with Minerua . The Plebeans maried with the Patricians . Paralip . 25 The first sedition of Rome . The old Scepters in Egipt , and in Ethiop . Diod. 2. The ancient Scepters of Persia. Abimelechs plough . Iud. 9. Plin. lib. 18 cap. 43. Iesuites the Popes Apes . The Pope , the Diuels Ape . Romulus staffe . Saules Crowne . 2. Reg. 1. 2. Reg. 4. The golden table . Macrob. in Satur. Plut. in Themist . Cic. lib. 3. de offic . Sen. lib. 6. de benef . ca. 30 Philosophers Priests , and Preachers . Heidfield de honore & in famia . ca. 24 Polien lib. 1. stratagem . Alcibiades councell to Pericles . Palinures . The Church full of hypocrites . Iliad . 9. Cic. ad . Attic . hist. lib. 1. Plut. in Apoph . King Antigonus went out of his Court to heare Truth . Euseb. li. 1. ca. 11. de vita Constant . A worthie saying of Constantine . The wish of the wicked men . The wish of the godly men . Acts. 5. Liers and blasphemers Sen. epist. 95. Tertul. de cultu mulierum . Wesellus Groning . Plut. de claris mulier . Lamp. in vita Heliog . Heliogabalus banquet . Guil. Isengrin . in Chronol . Heidf . de animal . cap. 9. 3. Reg. 11. 7000 that bend not their kindes to Baall . Ierem 44. Taphnis . Plin. lib. 8. Regulus . Monsters . Plin. lib. 6. cap. 30. India . 4. Reg. 1. 4. Reg. 6. Elizeus . Daniel . The brood of Satan . The Serpent in Paradise . The Roman Serpent . Mandanes dreame . Alex. lib. 3 cap. 26. Alexanders dreame . Dreamers of Rome . Plut. in Thes. Lib. 2. ca. 3 Val. max : de miraculis . The bragge of Innocent the third . Aquinas answere . Act. cap. 8. Simon Magus . Act. 13. Elimas the Sorcerer . Hildebrand Plut. in Lysand . Palauor . in vita Alphons . In speculo . Pontif. El. Spart . Scen. lib. 3. de gest . Alphons . Polyd. lib. 5 de rerum inuent . Hugo de anim . clas . Theophrastus . Plin. lib 28 cap. 3. Exagon . A Cappadocian . Lazarus dogges . 1. Reg. 17. Heidfield . de tempore . 
A55424	----	Moral and political fables, ancient and modern done into measured prose intermixed with ryme by Dr. Walter Pope. Pope, Walter, d. 1714. 1698 Approx. 150 KB of XML-encoded text transcribed from 64 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A55424 Wing P2913 ESTC R8618 13736815 ocm 13736815 101634 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A55424) Transcribed from: (Early English Books Online ; image set 101634) Images scanned from microfilm: (Early English books, 1641-1700 ; 847:16) Moral and political fables, ancient and modern done into measured prose intermixed with ryme by Dr. Walter Pope. Pope, Walter, d. 1714. [4], 120 p. Printed for Thomas Horne ..., London : 1698. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fables. 2003-09 TCP Assigned for keying and markup 2003-09 Apex CoVantage Keyed and coded from ProQuest page images 2003-11 Tonya Howe Sampled and proofread 2003-11 Tonya Howe Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion Moral and Political FABLES , ANCIENT and MODERN . Done into Measurd PROSE intermixd with RYME . By Dr. WALTER POPE , Fellow of the ROYAL SOCIETY . Omne tulit punctum , qui miscuit Utile , Dulci . Lectorem Delectando , pariterque Monendo . Hor. LONDON : Printed for Thomas Horne , at the South-Entrance of the Royal-Exchange . 1698. To the Right Honourable Sir IOHN HOLT , Kt. Lord Chief Justice of England , And one of His MAJESTY'S Most Honourable PRIVY-COUNCIL . My LORD , THO' I have no reason to be inamourd with the Proceedings in Westminster-Hall , having from thence been grievously harassd by a causeless , expensive , litigious and tedious Process , and sufferd great Hardship , even by the Confession of my Adversaries , yet I have a Profound Veneration for all Learned , Honest , Upright and Impartial Iudges , amongst whom Your Lordship may justly challenge the Chiefest Place , as it is notoriously known , and gratefully ownd by the whole Kingdom ; And cannot but be True , for , The Voice of the People is the Voice of God. It is upon this Account only , that I presume to Dedicate this small Treatise to Your Lordship , begging your Pardon for this Boldness , proceeding from one , who has no other Knowledge of Your Lordship , than by Hear-say , and Report . But from what manner of Report ? Not an uncertain Rumour , whisperd in Corners , by a Few Partial , Bribd , and Servile Flatterers ; But Proclaimd Aloud in the Market-Places , by an Universal , Irresistible , Uncontradicted Blast of Fame , and Supported by the Concurrent Suffrages of All Wise , Learned , Vertuous , and Just Men. My Lord , I am sensible , that I injure the Public , in so long detaining Your Lordship from doing Good , in your Eminent Station . I am , My LORD , Your Most Humble Servant , WALTER POPE . Moral and Political FABLES . FABLE I. The Fox changing his Prayers . THrô a Walls narrow Cleft a Fox Espied Much Poultry feeding in a Farmers Yard , Fearing it might his Enterance retard , He desir'd Iupiter to make it wide . Being got in and having seizd a Hen , As he was carrying it , with joy , to 's Den , He saw a Dog at 's heels , and O Iove cryd , Make the Hole narrower , it is now too wide . The MORAL . Mens Wishes alter with their Interest . FAB . II. Two Pots . TWo Pots were carried down a rapid Stream One of cast Iron made , one of bakd Clay . The lightest of the two , which swifter saild , And left the heavy Iron Pot behind , Who in great fear of sinking , cryd aloud , Dear Sister stay ; let us unite our force The better to resist th' impetuous Waves : That must not be , the Earthen Pot replyd , For if one on the other should fall foul , who 'll have the worst ; t is easie to foretel , Your Iron-sides will break my brittle Shell . The MORAL . Shun both extremes , each of them danger brings : Be not Familiar , nor contend with Kings . Another Parafrase of the same . Out of a Millers House a sudden Flood Carried two Vessels , one of Potters Earth , And one of heavy solid Metal made . The Earthen Pot the other oversaild , Dancing upon the Billows like a Cork ; But her Companion , who much Water drew , An● slowly movd , finding he strove in vain T' oretake her , she was got so far before : He cryd aloud , Sister , dear Sister stay For your old Friend , hear what I have to say : Le ts make this perilous Voyage hand in hand , And spend the time in Conference till we land . Sir , said the Earthen Pot , it grieves me much I cannot now comply with your desire ; For if we should by chance together knock , What will become of me poor brittle Crock ? Who can secure me from your Iron Frock ? FAB . III. The Fox and Hedghog . A Fox , much tird with swimming cross a Stream Being got to th'farther side stuck in the mud Near him , upon the Bank , in ambush lay A swarm of hungry Flies , expecting Prey ; These , when they saw the Fox in that sad plight , Down from the Bushes made a speedy flight ; Settled upon his Back and drunk his Blood. By chance a neighb'ring Hedghog past that way , And saw the Fox as in the Owze he lay , And thus to him he spake , Command me Sir , I wish my Power were equal to my Will ; I have not strength to pull you out o' th' mire , But if you please I 'll rid you of those Flies . The Fox replyd , I 'd rather they should stay , They 've filld their Bellies , they have done their worst , If they should be removd , a hungry Brood Will come and suck the remnant of my Blood. The MORAL . Rather small Inconveniencies endure , Than by removing them greater procure . FAB . IV. The two Asses . TWO laden Asses travelld the same way , One carrying Sponges and the other Salt : The last , scarce able to support his Load , Fell down in a deep Brook which crost the Road When thence he had swam to the farther Bank , He found there was no Burthen on his back , And merrily trudgd on with 's empty Sack. The other Ass perceiving this Event , Resolvd to try the same Experiment ; And lay down in the deepest part o'th'Ford , But never rose again ; the Sponges swolln With imbib'd moisture , were so heavy grown , That they lay like a Milstone on his back . The MORAL . One Remedy will not cure all Diseases . FAB . V. The Lamb and Wolf. A Lamb , out of a Room three Stories high , Raild at a Wolf , as he was passing by , Calling him ravenous Beast , Murderer , Thief , And all the opprobrious Names he could rake up . The Wolf marchd gravely on as unconcernd ; Yet he was heard to say , as he withdrew , It is the place rails at me , t is not you . The MORAL . Poor Men , well backd , dare speak against the Rich. FAB . VI. The Hunting-Match . THE Lion , Fox and Ass together met , And for a solemn Hunting set a day : They went , and had the luck to take much Game ; The Lion bids the Ass divide the Prey , He obeyd , and made thereof three equal parts ; The Lion taking this for an affront , Killd him o' th' spot , then put the Fox upon 't To make a new division . The Fox All the best pieces laid upon one heap , Leaving a little of the worst for 's self ; Which when the Lion saw , Brother , said he , In what School learnt you to divide so well ? The punishment inflicted on the Ass , The cunning Fox replyd , taught me this skill . The MORAL . Dangers which befal Fools instruct the Wise. Another . Hunt not with Lions , contend not with Kings . Another out of Iac. Catts . Sijt ghy een Esel inder daet , En kiest geen leeu tot mede-maet . That is , To be an Ass if t is thy fate , Choose not a Lion for thy Mate . Another out of the same . Met groote Heeren ist quaet Kersen eten , Sy kiesen de grootste , en schieten met de steenen That is , T is ill eating Cherries with your Superiors , They will chuse the best , and squirt the stones into your eyes . FAB . VII . The two thirsty Frogs . TWO Frogs , who wanting Water , were constraind Their antient Habitations to desert , Made many a weary step , until at last They in a deep Wells bottom water found . Which seen , one said let us leap in and drink ; To whom the wiser Frog this answer made , Let 's look before we leap , for if the Drought Should last , and water fail us in this Well , How can we live here ? how can we get out ? The MORAL . First eye the end , and then begin to act . FAB . VIII . Mercury and the Carver . TO try in what Esteem he was on Earth , Mercury , in a human shape came down From Heaven , and went into a Carvers Shop : Seeing the Effigies of Thundering Iove , He askd to what its purchase might amount , The Carver answerd Fifty pounds at least ; Mercury smild to find Ioves Price so low , And next inquir'd , how Iuno would be sold. To whom the Carver , that will Cost you more , The Drapery makes it dear ; t is worth Threescore . Then pointing at is own Effigies , sayd And for that Mercury what must be payd ? Expecting an Exorbitant demand ; The Carver answered , Iove , or Iuno buy , And into th' bargain , I 'll throw Mercury . The MORAL . They have no Merit who think they have most . FAB . IX . The Man and Satyr . A Satyr , and a Man , for a long time Livd in great Friendship , which was thus broke off , The Man , in a cold Season breathd on 's hands , And was by the Satyr askd why he did so , I do it , sayd he , to warm my Frozen hands . Another time , the Man blowd on his Broth , Which , to the Table boyling hot was brought , The Satyr askd , and now , why do you blow , To make my Pottage cool and fit to eat , The Man replyd : which when the Satyr heard , He in a fury rose , and left the house , I 'll to the Woods again , Mankind adieu , He sayd , with those I will not Friendship hold , Who , out of the same Mouth , blow Hot and Cold. MORAL . Trust not a Man thou findst in Various Tales . FAB . X. The Ass and Horse . AN Ass , in the same Stable , saw a Horse Constantly sed with Oats , carefully Drest , Well Litter'd and well Cloathd ; ready to Burst With Envy , he his own condition Curst , For I , said he , am always carrying Loads , And forcd to feed on Thistles in the Roads ; And when I am at home , can scarce get Straw Enough , to satisfie my craving Maw : But when he saw the Horse go out to War , Carrying an Armed Soldier on his Back , Rushing into the midst of Hostile Troops , Spurrd , Wounded , Lean , half starvd , he changd his Mind , And thought himself the Happier of the two . The MORAL . If Poor Men knew what Troubles Grandeur brings , They would not envy Potentates and Kings . FAB . XI . The Ass and Fox . AN Ass put on a Lions Skin , and ran About the VVoods , and terrifid the Beasts , And thought to put the same Trick on the Fox , But he had heard him Bray , and to him said , I knew thy Voice , else I had been afraid . The MORAL . Rich Robes cannot conceal a Fool that Talks . FAB . XII . The Crow and Minerva . A Crow to Pallas made a Sacrifice , And to the Feast invites a Neighbouring Dog , Who as a sincere Friend , thus to him Spoke . Why are you at this vast Expence ? t is lost , You strive in vain to appease the Angry Gods , They hate you Mortally , and have decreed No faith be given to your Auguries ▪ The Crow , fetchd a deep Sigh , and thus replyd , I know I 'm out of Favour with the Gods , Yet I will not Despair , I 'll Sacrifice , Give frequent Alms , make solemn Vows , Repent , And with repeated Prayers I 'll Heaven Torment , And not desist until the Gods relent . The MORAL . Constant Devotions , Prayers , Repentance , Alms , Storm Heaven , and appease the Angry Gods. FAB . XIII . The Country-man and the Horsman . A Country man carrying a Hare to sell At the next Market Town , a Horsman met , Who poizd the Hair in 's hand , and askd the price , Then spurring's Horse , bore it off in a Trice : The Country-man thus Cheated of the Hare , Calld after him that took it , Friend a Word , I give it you , when it comes to your Board , Do not forget to Drink the Founders Health . The MORAL . Of a bad Market Wise Men make the Best . FAB . XIV . The Dog and Shadow . A Dog , with Flesh in 's Mouth , crossing the Po ▪ Perceivd his Shadow in the Stream below , And by th' Refraction of the Rays deceiv'd , He th' Objects greater than they were believd ; Greater the Dog , greater the piece of Flesh , Snatching at which he dropt his own , and said ▪ Good Gods , how bad a Bargain have I made , I have lost the Substance , grasping at the Shade ; Have I not wisely manag'd this Affair , To quit a Bird in Hand for one in th' Air ? The MORAL . Buy not Hope dear , leave not a Lark in Hand , For all the Bustards upon Sal'sbury Plains . FAB . XV. The Weasels and Bat. A Weasel caught a Bat , who humbly beggd That he would spare his life , and set him free . The Weasel answerd , No , that cannot be , For I am a sworn Enemy to all Birds . I am no Bird , the Bat replyd , and shewd Her featherless Belly , and her naked Breasts , And Teats , wherewith she gave her young ones Milk. Which when the Weasel saw , he let her go . The same Bat , by mischance , another time Into another Weasels Clutches fell , And made the same request . It is in vain , The Weasel answerd , for I spare no Mice . I am a Bird , said she , and shewd her Wings , And , thus twice changing Names , savd his life twice . The MORAL . That Mouse , who has but one Hole , is soon caught . FAB . XVI . The two Dogs and Cook. A Certain Man upon a Solemn day , Invited an old Friend to a great Feast , And his Dog too invites the Dog o' th' Guest , Who at the time appointed came , and saw The several Dishes in due order rang'd : Pleasd with this Sight , thus to himself he said , Lord , what a Dinner shall I have to day I never shall be pinchd with hunger more , Wagging his Tail , in token of delight . The testy Cook , perceiving a strange Dog , Took him by th' Tail , gave him a sudden toss , And thrô the Kitchin Window made him pass . Thence down he fell into the Street , half dead . As he went reeling home , he met a Friend , Who askd him how he likd that sumptuous Feast ? To tell the truth , the bruised Dog replyd ; I eat , and drank , and made such a Debauch , I know not which way I came out o' th House . The MORAL . Nothing from those expect , who undertake To give large Thongs out of anothers Hide . FAB . XVII . The Lion and Beasts . ALL the Beasts went to visit their sick King , Except the Fox . The Wolf laid hold on this Neglect , to make him odious at Court , And thus his Accusation began ; What Pretence , what Exemption can he plead , For not making his Court , as well as we ? T is an Affront not to be born by Kings . I know his heart , he hopes to see you dead , And the Crown plac'd on an Usurpers Head. The Wolfs last words were overheard by th' Fox , At th' entrance of the Cave , yet he came in , And creeping on his Belly towards the Throne , Humbly desird an Audience , and thus spoke . Sir , there 's not any one of all the Beasts Has been so careful of your Health as I ; I have traveld all about the World , I have seen The best Fysicians , I have inquird of all , And at last found a Cure for my sick King , T is this ; In a Wolfs Skin you ▪ must be wrapt , While t is yet warm , and newly taken off . The Lion said , this Remedy is at hand , And to uncase the Wolf gave his Command . As the Wolfs Skin was pulling ore his Ears , The Fox playd on him with his bitter Jeers , Is this , said he , a Dress fit for the Court ? Or are you , from a Cook , a Wrestler turnd ? The MORAL . So may all those succeed , who dare abuse Kings Favours , to destroy the Innocent . Another MORAL . They who design Wrongs , ought to be betrayd , And caught i' th' Snares , which they for others laid . A Third MORAL out of I. C. Wie andreen netten spant , valt der selver in . That is , He that lays Snares for others , is often caught himself . FAB . XVIII . The Foxes . A Fox was by the Tail caught in a Snare , And to get loose no other means could find ▪ Than this , to bite it off , and leave 't behind ; And so he did , without further delay , Not daring remain there till break of day . Having escapd this Danger , home he went , But being ashamd to appear before his Friends In that undecent Garb , he laid a Plot To make the rest o' th' Foxes quit their Tails : And on a day , when the Chief Foxes met . To make good Laws , and Grievances redress , He made a set Harangue against Long Trains : He said , they were a heavy , useless Load , For nothing good , unless to sweep the Road ▪ To gather dirt , and filth , and tire the wearer : And would have gone on farther , when a Fox Replyd , Dear Brother when you had that Tail , That odious Tail , which you declaim against , Why did you not propose this Useful Law ? The MORAL . To serve the Commonwealth many pretend , When private Interest is their chiefest End. FAB . XIX . The Eel and Snake . AN Eel inquird of his old Friend the Snake , How't came to pass , the Family of Eels Were so much persecuted by Mankind , Who every day , and hour , new ways contrivd To find them out , tho' under Waters hid , I' th' Mud , and in the Rivers hollow Banks , And yet , you Snakes , who are so like to us , That one can scarce be from the other known , Without disturbance , live i' th' open Fields ? The Snake replyd , our Humour 's too well known , We 're not of a sedate , and reposd Flegm , Design'd by nature to endure affronts , Those we receive , with Usury we return . The MORAL . The Wolf eats him , who makes himself a Lamb. FAB . XX. The Ass and Image . THE Passengers , upon their bended knees , Ador'd the Image of a Heathen God , Born by an Ass , this puft him up with Pride , And made him think this Honour done to him , Stubborn and Restive instantly he grows , And would no farther carry his RARE CHOSE ▪ The Driver gave him many a Bastonade , And by those , forcd to obey the unwilling Jade ▪ And as he passd thro' the Adoring throng , He cryd aloud , that all of them might hear , Thou art an Ass , though thou a God dost bear . The MORAL . Let Magistrates consider they 're but Men. FAB . XXI . The Mule. A Well-fed pamperd Mule talkt thus to himself , I am fat , I am handsome , I am swift of foot , My Father was a Horse with Golden Trappings . But being forcd to run , he soon did tire , And then confessd a dull Ass was his Sire . The MORAL . Prosperity makes Men forget their selves , Then we know what we are , when Fortune frowns . FAB . XXII . The Swallow and Birds . A Certain Farmer sowd a Field with Flax , When that Plant was not well known in the World , Being resolvd to try what 't would produce , Not thinking it would prove of so great use , Feed , and employ so many thousand Poor . A Swallow , who had traveld far , and knew To what use it was put in remote Parts , Fearing that Mode might be there introducd , Causd all the Birds to meet in Parliament , Told them th' Effect of that pernicious Plant , And what they must expect when 't was grown up ; To 'th place where'ts sown by general consent , Let 's go , said he , and pick up every Seed , And so secure our Nation from that Weed . But they laught at him for a fearful Fool , The Flax springs up , which he beheld with grief , And desird all the Birds to meet again , You see , said he , that Plant begins to mount His Head above the Earth , now while 't is young ▪ Let us all go , and pull 't up by the root . They laught , and one replyd , Pray Sir go you , We trouble not our heads with future things . In a short time the Flax was ripe , and pluckt , And thousand Nets in every Field were spred Upon the Rivers Banks , and in the Woods , And then the Swallow met the Birds again , And found them sad , and heard them all complain , How many of their Kindred had been slain , How many Prisoners were in Iron Cages ; 'T is now too late , said he , with patience bear The Miseries you have drawn upon your selves , Which I foretold , and shewd how to prevent , Movd by the Public Interest , not mine own , For then , I knew how to secure my self Against the Miseries which I foresaw . Now I am safe , having made Peace with Man , Which I'm convincd none of you ever can ; I live in 's House , and please him with my Song , And under such protection , fear no wrong . The MORAL . They justly suffer who reject Advice . FAB . XXIII . The Flie and Chariots . SEveral Chariots were to run a Match , On one of them , in a convenient place , A Flie placed himself , to see the Race . The Sign was given , they running with full speed , Raisd a prodigious quantity of Dust , Enouf to ' bscure the brightest Rays o' th' Sun , Then said the Flie to himself , How Great am I ? With what ease have I filld the Sky with Dust ? The MORAL . 'T is foolish to usurp anothers Praise . FAB . XXIV . The Master and Dogs . A Great Snow fell , and lying long , confind A Country Gentleman to his Mansion House , Until all his Provisions were consumd ; Finding at length , no succour could be had From the next Village , or the neighboring Towns , The Snow had made the Ways so deep , and bad ; He first his Poultrey killd , and then his Sheep , At last , the Oxen too , which Tilld his Ground . Which when the Dogs perceivd , in a great fright , They left the House , to save their lives by flight . For if he has no mercy on those Beasts , One of them said , whose Labours gain him Bread , What can we look for , who by him are fed ? The MORAL . When on the Righteous Affliction falls , With what face can the Wicked hope to escape ? FAB . XXV . The Ape and Fox . AT a great Ball , made by the Beasts , an Ape Dancd to the Admiration of them all , And was by the Majority chose King. The Fox envying him this high Degree , Could not with any patience behold An Ape i' th' Throne , wearing a Crown of Gold. Yet , least the King his discontent should smoke , To him he went , and in this manner spoke ; May the Gods bless you with a prosperous Reign Who is not for you now you are our King ? I know a Place where a great Treasure 's hid , Which by the Law o' th' Land belongs to you , And thither I 'll conduct you , if you please . The Credulous Ape believd the Crafty Fox , And followd him thro' may an uncouth Path , Until at last he fell into a Toil. Finding himself past hope of getting free , He cursd the Fox for this disloyal Fact , And calld him Traytor : To which he replyd , How can you manage weighty State Affairs , Who are with so much ease drawn into Snares ? The MORAL . Fools in Authority shew what they are . Out of Italian . La Scinìa quanto piu in alto Sale Tanto piu scuopre le sue vergogne . That is , The higher the Ape climbs , the more he discovers nakedness . Out of I. C. Ass Apen hooge Klimmen ●oillen , Dan siet men eerst haer naeckte villen . Or , T is seker , al 's een Aep wil klimmen in den Spriet , Dan islet , dat man eerst sijn naeckte villen siet . That is , Then when an Ape is Eminently High , His naked Breech is seen by every Eye . FAB . XXVI . The Lion , Ass and Fox . A Fox and Ass together went to Hunt , And in the Woods they a fierce Lion met , The Fox trembling with fear , had his recourse To his usual Arts , and thus toth ' Lion spoke ; Grant me your Pardon Sir , and I 'll betray This stupid Ass into your Royal hands , This said , he led the Ass into a Snare . The Lion pleasd to see that part of 's Prey Secure , reservd it for another day , And of the Foxes Flesh made his first Meal . The MORAL . Treason is often lovd , but Traytors never . FAB . XXVII . The Fox and Grapes . A Hungry Fox saw hanging on an Elm Ripe Grapes , and leapd , and leapd at 'em in vain , At last despairing of success , retird , And said , 'T is well I missd them , they are sowre . The MORAL . When cunning Men find all Endeavours vain , They seem to slight , what they despair to obtain . FAB . XXVIII . The Ants and Grashopper . ON a clear Winters day , a troop of Ants Brought out their Corn , to dry it by the Sun , A hungry Grashopper passing that way , Saw their great plenty , and demanded Alms , To whom an Aged Ant made this return ; What business had you , Friend in Summer time , When Corn profferd it self in every Field , That you did not lay in your Winters Store ? The Grashopper replyd , all Summer long , I Travellers delighted with my Song . To whom the Ant , we 'll no supplies advance , Who Sing in Summer , must in Winter Dance , The MORAL . I' th' Summer of your Youth provide for Age. Another MORAL out of I. C. Dergadert graen in uwe Schueren , De Oeogsten sal niet lange dueren ▪ That is , Against Winter lay in Grain , Harvest will not long remain . Another out of I. C. God is een ricke Born hy spijst de wilde dieren , Het zy , die in het wont of om den oever swieren , Maer schoon hij yder beest sin eygen voedtsel biet , Noch voodt hij even wel de leuye buycken niet , Geen Mensh , of ander Dier , en late sich vediogen At watter spijse soeckt , moet loopen , remien , vliegen Die Dos , vie sit en geewet , of leuyert , in den kuyl Hout wel de poten droogh , maer krijght niet in den muyl. Al watter adem heest , behoortet aen te merken , Dat wat van Adam kompt bevolen is to werken ▪ Wie geen beroep en heest , en niet ter werelt do et En heest geen vasten troost waer op hy wort gevoet . That is , God keeps a plenteous Magazene , and thence Does to the whole Creation Food dispence , To Fowls i' th' Air , to Fishes in the Deep , To Worms , who i' th' Earths hollow Entrails creep , To Beasts , that graze upon ten thousand Hills , But never any lazy Belly fills . Who will not Work , unworthy is to Eat , All Adams Sons must live by their Brows sweat . The Fox , who in his Den , does gaping lye , Keeps not only his Feet , but his Throat dry . Who nothing has , and is to no Art bred , Where 's his assurance , to be cloathd , or fed ? To this purpose see more at the end of the 82. FAB . FAB . XXIX . Mercury and a Woodward . A Country Man , lopping a Willow Tree , Whose Boughs hung o'er a Stream , let fall his Ax , And sate lamenting by the River side , Crying , he was undone , he had lost his All , His Instrument by which he gain'd his bread . To him Hermes appeard , and profferd aid , And when he had heard the Woodward Story , divd , And out o' th' River brought a Golden Ax , Then askd the Country Man if it were his . No Sir , said he , I never was so Rich. Mercury divd again , and in his Hand Brought up another Ax of Silver made , Toth ' Country Man he the same question puts , And the same answer as before receives . He dives again , and found an Iron Ax , At sight of which the joyful Man cryd out , Sir that is mine , I give you many thanks . Hermes admiring his tryd Honesty , Bestowd them all on him , and sent him home . When this was noisd about , a Crafty Clown To the same place repairs , throws in his Ax , And then sate down , silling the Air with Cries . Mercury proffers to repair his loss , And diving , from the Rivers bottom brought A Golden Ax , which when the Clown espied , That 's mine , by Iove 't is mine , aloud he cried . But Meroury detesting this foul Lie , Threw't in again , and strait to Heaven did fly . The MORAL . God often makes those who are Honest Rich , And brings to Beggery Evil Doers . FAB . XXX . The Wolf and Dog. IN a small Country Town , a Hungry Wolf Saw a Dog sleep before his Masters Gate , And took him up in 's mouth , with a design , In a more private place , on him to Dine . The Dog humbly desird a short reprieve , Urging , that he was lean , and not good Meat , But in a few days he 'd be fit to eat . There will , said he , to morrow at our House A Wedding and a sumptuous Feast be kept , With all Varieties the Country yields , There I shall eat my fill , and make my Flesh More tender , fat , delicious and wholsome , Fit for your Palate , then at your command , I 'll freely put my self into your hand . This prevaild with the Wolf to let him go . After some time , the Wolf returning , saw The same Dog sleeping on the top o' th' House , Whom with fair words designing to Cajole , Come down , said he , don't forfeit your Parole , That sacred Promise made in your distress , Come down , fear not , I 'll Treat you as a Friend . The Dog replyed , I must not stir from hence , Here I am Centinel by my Master plac'd , Let this suffice , when you catch me again , I 'll neither beg a Pardon , or Reprieve , Nor with pretended Weddings , Fob you off . The MORAL . No wise Man falls into the same Snare twice . Another MORAL out of I. C. Een Dos , die aen het lijf den strick eens voelde prangen , Is naemaels wonder schouw , en qualijck om te vangen . Een visch , die eens den haeck wert in het aes gewaer , Wat veedtsel dat se vint daer vreestse voor gevaer . Een schaep , dat eens den Wolf is uyten mont genomen , Wil naeu sijn Harders hont omtrent hem latem komen . Een duyf , wel eer ontsnapt de klaeuwen van den Dalck , Al wasse voort ijts slecht , die wort ten lesten schalck . Een Mench , die in den storm eens schipbrenc heest , geleden , Dreest oock een stille ree , en vry niet sondes reden ▪ Een Hont , die eens het lijf van sode was verschroeyt Schrickt ●ock vor killig nat , dat in de beeckey vloeyt , Een huys-man , in hetwout eens van de 〈◊〉 gesteken , Of schoon hem al de gif is nyten been gewken Die howdetet voor verdacht , soo maer een hagedis , ●ont stijgen uyten praem , of uyt het groen ●is . That is , The Fox , who once hath felt the smart o' th' Gin , Grows wondrous shy , and falls no more therein . The Fish , who hath been once by th' Angler strook , Suspects that every bait conceals a Hook : The Sheep , snatchd out o' th' Iaws of Wolf or Bear , Even of the Shepherds Dog stands in great fear . A Pigeon , who out of a Hawks Beak is got , Becomes Wise , thô before he was a Sot. A Shipwrackd Passenger once safely Landed , In every little Brook fears to be Stranded . The Dog , who has bin scalded in a Pot Of boiling Liquor , thinks all Water hot . A Man , who has been bit once by a Snake , Thinks there lies one in every Bush and Brake . More MORALS out of I. C. Wat ver seert , dat Leert . Wat men niet en besuert , en besoetmen niet . Niemant leert al 's met schade of Schaem . Wat niet en cost , en deugt niet . Stagen maken Wijs 'T vertrant Kint vreest de vyer Den Hont , en rieckt niet aen de cant . Daer hy de neus eens heeft verbrant . That is , What smarts , that instructs . Without sowre , there 's no sweet . No better Masters , than Shame and Pain . What cost nothing , is worth nothing . Stripes make Wise. The burnt Child dreads the Fire . The Dog will avoid that place where he burnt his Nose . FAB . XXXI . Iupiter and the Farmer . ACretan Yeoman hird a Farm of Iove , On these Conditions . Iove obligd himself To send what Weather 's Tenant should desire , To Rain , to Shine , to Blow from any Coast : And he , in lieu of Rent , was bound to pay Half of the annual product of the Land. The Farmer cultivates the Ground with care , And Iove kept touch , but when the Harvest came , It answerd not the Hopes o' th' greedy Swain , Nothing but Husks appeard empty of Grain . Now y' are convincd , Iove to his Tenant said , What stress upon your Wisdom can be laid , Take my Advice , try it another Year , Do you plow , sow , harrow , and weed the Ground , And let me send what Seasons I think fit . He accepts the proffer , seals another Lease , And the next Year reapd a prodigious Crop , That filld his heart with Joy , and Barns with Corn He never after prescribd Laws to Iove , Nor was concernd when 't froze , or snowd , or raind , But thought that weather best which God ordaind The MORAL . Do thy endeavour , and leave th' Event to th' Gods. FAB . XXXII . Iupiter and the Ass. AN Ass who servd a Gardener , complaind That he had too much Work , too little Meat , And thence to be removd , did Iove intreat ; Iove plac'd him with a Potter , he soon found He was not betterd by this Change , being bound To carry heavy loads of Clay , and Tiles , And Earthen Vessels , then again he prayd , That he might serve one of another Trade . And by Ioves order to a Tanner went , Where the poor Beast led a laborious Life , Carrying the stinking Skins of his own kind ; Ore-whelmd with grief , thus to himself he said ; Had I continued where Iove put me first , I might have livd as well as other Asses , But of all Masters now I serve the worst , For when he shall have killd me with hard work , He 'll not stop there , but Curry my dead Skin . The MORAL . They who in hopes of better , Masters change , Leap out o' th' Frying-Pan into the Fire . FAB . XXXIII . The Bird. A Shepherd caught a Bird , and having tied A Thread about his Leg , gave it his Son ; The Bird grew weary of his Life , and watchd A fit time to recover's Liberty , Which when he found , he fled to a high Tree . Carrying the fatal String about his Knee , Which caught among the Boughs , and held him fast . When he perceivd he must be starvd to death , It had been better much for me , he said , To have endurd the Follies of the Boy , Where I had all Conveniences of Life , Then to lose it , and Liberty at once . The MORAL . Sometimes the Remedy's worse than the Disease . FAB . XXXIV . The Raven and Serpent . A Raven flying o'er a River , spyd A venomous Serpent , sleeping on the Grass , And bore him thence , presuming he was dead ; But when the Serpent wakd , and found himself I' th' Ravens Claws , he turnd about his head , And made his Teeth meet in the Ravens Flank . Who soon perceivd the smart o' th' mortal Wound And said , Oh might I lose what I have found , This Prey has been my Death , this Gain my Loss The MORAL . Gain 's often more pernicious than Loss . FAB . XXXV . The Ass and Horse . AN Ass , ready to faint under his load , Desird a Horse , travelling the same Road , To carry part of 's Pack , and save his life . But the proud Horse rejected his Request ; The Ass resenting this unkind denyal , Sunk down , and presently gave up the Ghost . But when the Horse perceivd he should be forcd To carry the Asses Burthen , and his Skin , He sighd , and said , this Punishment is just , I denyd succour to my Friend at need , May it to all who thus act , thus succeed . The MORAL . 'T is the interest of the Rich to assist the Poor . FAB . XXXVI . The Fox and Wolf. A Fox , by chance , into a deep Pit fell , Being in fear of death , cryd out aloud , And begd a Wolf to let him down a Rope . The Wolf lookd gravely into th' Pit , and askd What News ? whence came you ? whither were you bound ? When fell you in ? how long have you been there ? And many such impertinent Demands . To whom the Fox , first help me our , and then I 'll answer , your what ? whence ? whither ? & when ? The MORAL . When thy Friend wants , ask him no needless Questions . Another out of Iac. Catts . Soo ghy een Drient ge rie ven Kondt Stielt hem nietuyt , maer helpt ters●●ont . That is , If thy Friend 's in need , Help him with speed . Another out of the same . Dersiet u Drienden voor den noot , Het rups , dient in de pop ge do ot . That is , Delay not Friends , who thy assistance beg , But forthwith crush the Cockatrice i' th' Egg. FAB . XXXVII . The Ant. THat Animal , which now is calld an ANT , Once was a Man , but of Mankind the worst , So Covetous , so much in love with Gain , That all day long , i' th' Fields , he took great pain , And when 't was Night , he stole his Neighbours Corn , And privily conveyd it to his Barn. Great Iove , abominating such foul Deeds , In any Creature of a humane shape , Made him an Ant , but left his Soul unchangd . That still its former Qualities retains , Of sparing , coveting , getting , thieving , hoarding . The MORAL . What 's i' th' Bone , will never out o' th' Flesh. FAB . XXXVIII . Iupiter and Minerva . THE Gods met in a Wood , and several Trees Appropriated to their Deities . Iove chose the Oak , Mirtle the Cyprian Queen , The God of Wit , the Laurel ever green ; The Poplar Hercules , Neptune the Pine. Pallas admird to see the Gods reject Those that bore Fruit , and barren Trees Elect. And askd the reason of her Father Iove , We do 't , said he , lest we should be esteemd , To sell the Honours which we freely give . She answerd , you may , Sirs , do as you please , I choose the Olive for its useful Fruit. Iove kissd his Daughter , and replyd , thou' rt wise , Thou art the genuine Offspring of my Brain . The MORAL . For all unprofitable Glory 's vain . FAB . XXXIX . The Mice . THE Mice a General Assembly held , To find Expedients how they might resist The Force , and secret Treacheries o' th' Cat ; After a long Debate , it was propos'd , To hang a Bell about their Enemy's Neck , Whose sound might give them notice of 's approach This was approvd , and would have been decreed , Had not an aged Mouse rose from his Seat , A Mouse of high Degree , and Royal Blood , A Mouse . whose Merits all the House admird , And beck'ning with his Hand , Audience requir'd . Fathers , said he , the Wit of Mice , or Men Could not invent a better Law than this , Could it be brought to bear , and put in use , Who dares about the Cats Neck hang the Bell ? Where are those Mice their Country love-so well ? The MORAL . Too dangerous Counsels never take Effect . FAB . XL. The Boar and Ass. A Stupid Ass revild a Generous Boar , And could not be prevaild with to give ore , At length the Boar thus mildly to him spoke , Coward , rail on , thy baseness makes thee safe , For thô thou well deserv'st to be chastizd , I must not foul my Tusks with thy vile Blood. The MORAL . The Moon contemns the Barking of the Dogs , 'T is no disgrace to be revild by Fools . FAB . XLI . The Boar and Dog. A Boar and Dog happned to disagree , And many bitter words betwixt them passd , At length the provokd Hog by Venus swore , To kill the Dog , if he did not give ore . To whom the Dog , canst thou by Venus swear ? Who has thee in such detestation , That whosoever eats thy unclean Flesh , May not approach unto her Sacred Shrine . The Boar replyd , the Goddess could not shew A clearer Evidence of her Love to me , Than to count those unholy , and profane , Who rejoyce in my Death , and eat my Flesh. The MORAL . A wise Man can retort the Calumnies Of 's Enemies , and turn them to his praise . FAB . XLII . The Cuckow and Birds . SEveral Birds were perchd on the same Tree , And near the top , a solitary Cuckow , Almost coverd with Leaves , whom when a Pye Espied , believing that it was a Hawk , He with all hast retird , to save his life ; The rest o' th' Birds , at the next Rendevous , Reproachd him for his needless cowardly flight ; To whom the Pye , no other answer made , But this , I 'd rather'r should of me be said , He took a Cuckow for a Hawk , and fled Than a Hawk for a Cuckow , and is dead , MORAL . There 's no Comparison betwixt Shame , and Pain . FAB . XLIII . The Hart and Uine . A Hunted Hart , flying before the Dogs , Got to a Vineyard , and lay there conceald , Until the Huntsmen gave him o'er for lost , And were returning Melancholy home . Thinking himself secure , he fell to brouze , And of their verdant Livery strip the Boughs , So was he by the Huntsmen seen , and shot . Before he dyed , I could expect no less , He said , to himself , for making such return , To th' Vine , who harbourd me in my distress . The MORAL . So great 's the Crime . 't is a delight to see Ungrateful Persons suffer Misery . FAB . XLIV . The Wolf and Ass. A Wolf , pretending Kindness , came to see An Ass sick in his Bed , and near to death , The Asses Colt then by his Father sate , And saw the Wolf knock at the Stable door , He lockd it first , then through a Crany spoke , Who 's there ? what do you want ? The Wolf replyd , Fain would I know how does your Noble Sire , To whom the Colt. Better than you desire . The MORAL . When Enemies pretend to Kindness , look About thee , there 's under that Bait , a Hook. FAB . XLV . The Master and Dog. A Master seemd exceeding fond of 's Dog , With his own hand he constantly him fed , And with much kindness , often stroakd his Head , But when he had a mind he should be beat , He orderd his Man to do 't ; at length , The Dog grew weary of his life , and fled . After some time , he and his Master met , And held a Conference in the open Fields . He told him , 't was an ungrateful Act , To quit a Master who had fed him well , And never gave him a hard word , or blow . The Dog replyd , you have me often beat , To you I owe these Scars , this hairless Back , For what your Servant did by your command , I look upon 't , as done by your own hand . The MORAL . He does it , who commands ill to be done . FAB . XLVI . The Husband and Drownd Wife . A Husband , being told his Wife was Drownd , And shewd the Place where she fell in , he walkd Thence towards the Rivers head , in search o' th' Corps . One of his Friends cryd out , Sir what do you mean ? Dead Bodies never swim against the Stream ▪ If you design to find her , change your Course . To whom , the mournful Widower thus replyd , No , my dear Wife was always so morose , Peevish , Perverse , and full of Contradictions , So different from all the rest o' th' World , And so tenacious of her Evil Humour , It will accompany her , now she is Dead , And make her Corps mount up to the Spring Head. The MORAL . Believe not a bad Woman , tho she 's dead . FAB . XLVII . The Holyday and its Eve. A Discontented Holyday-Eve revild The Festival his Lord , with these foul words , What dost thou take thy self to be ? thou Drone ? Thou never setst thy lazy hands to Work , Yet farest deliciously , goest richly clad , And spendst , what I by Labour get and Sweat , He that wont Work , unworthy is to Eat . To whom the injurd Holyday replyd , Content your self with your Condition , Friend , It is your duty to maintain your Lord , 'T is upon me alone , that you depend , My being Easter , makes you Easter-Eve . The MORAL . Nobles and Commoners support each other . FAB . XLVIII . The Ape and Delfian . A Leaky Ship sunk on the Attic Shore , The Seamen and the Passengers were drownd , Only an Ape was taken up alive , By the Commander of a Delfian Ship , Which happned to be near , when th' other sunk . Amongst other discourse , the Delfian askd If he a Citizen of Athens were ; I am , said he , and of the Noblest Tribe . The Delfian replyd , then you must know Pireum , so the Athenians call their Port ; The Ape , concluding 't was some Man of Note , Answerd , I know him well , he 's my dear Friend . The Delfian now convincd , he had savd a Beast , With Indignation , threw him over-board . The MORAL . Unskilful Lyers easily are discovered . FAB . XLIX . The Lark . A Lark , who every Spring , did use to build Her Nest , and lay her Eggs , in the green Wheat , So early , that her young ones might be fledge , Before 't was reapd , did once by a mistake , Make her Nest , hatch her Eggs , in rath ripe Corn , And found not out her Error till too late , She saw the Harvest near , her young ones Callow , Not in Condition to be timely movd , Therefore i' th' morning , ere she went abroad , She thus bespoke them : Children , when I am gone , Mind every thing you chance to hear , or see , And give me an account , at my return . They watchd , and saw the Owner of the Field , Walking that way , discoursing with his Son , And over-heard him say , this Corn is ripe , And if it be not quickly reapd , will shed , Go Son , to the next Village , and intreat My Friends assistance , to cut down this Wheat , Early , by break of day , to morrow morn . The affrighted Larks , this to their Mother told . Children , said she , your danger 's yet remote , Be not dismayd , for if we can stay here Till we are dispossessed by his Friends , By that time your young Feathers will be grown , And you 'll be able to transport your selves Where ever I shall guide you , through the Air , Leaving the same Commands , away she flies , Next day . The careful Husbandman awakes Early , at the first crowing of the Cock , Rises , comes down , and fearing to be late , Sate buttoning of his Doublet at the Gate , Thence casting many a wishful look to th' Coast From whence his hopd-for succour ought t' arrive , Seeing the Sun grown high , and no Friend come , Thus to his Son he spoke ; Since we 're deceivd , Henceforwards set a Mark upon such Friends , Who only cry God bless you , when we sneeze , But , when we stand in need , afford no help . Go , all our near Relations invite To meet me here , to morrow , by day-light , That we may get this Corn down before Night . This News the young Birds to their Mother told , Mother , they cryd , Mother , we are undone , Not one of us can fly , few of us run , Yet out of doors to morrow we must turn . Such terrour seizd them of approaching Death , They mingled Sighs , and Tears , with every word . She smild , and said , you are still secure , he 'll find His Friends and Kindred equally unkind , Be mindful still of what you hear , and see , This said , away a Foraging she flies . The next Sun rises , the good Man , in vain , Expects his Kindred , none of them appears ; Since there 's no trust to be repos'd in Frinds , Or Kindred , Son , said he , to morrow bring Two Sickles , you and I will cut this Corn. As soon as the Old Lark this understood , To a securer place , leading her Brood , Follow , said she , we 've staid the utmost hour , There 's no Eluding Interest , and Power . The MORAL . What thou canst do , expect not from another . Another MORAL . He that will bring his Business to an end , Must go himself , he that will not , may send . A Third out of I. C. En wach niet van u naest bloet , All wat u sellifs niet en do et . That is , Expect not from Relations , or Friends , What you can do your self , without their help . A Fourth out of I. C. So ghy u Bry-Pot blasen Kont , En roept daer toe een Dremden Mour. That is . Make not use of anothers breath To cool thy Furmity when 't is too hot . A Fifth out of I. C. Het best mist , op den acker is ' tmeesters , oogh , ende voet . That is , The best Dung upon the Field , is the Masters Eye , and Foot. Another out of I. C. Wat batet , inden nnot , een ander toe te spreken ? Wee yet gedaen begeert , dient handen nyt te steken , Ghy , laet dan noyt u werk op dees , of gene , staen , Of anders , Lieve Drient , soo vlijfter onge daen ▪ That is , There 's no relying upon foreign aid . He that would have's work done , must do 't himself . They who their business put off , and delay Till others do 't , may for ever stay . Another out of I. C. Die de Hoe aengaet , die grij●tse by den stiert . 'T is the Owner of the Cow , that pulls her by the Tail out o' th' Ditch . Another . Die Koe en lickt geen vreemt Kalf . A Cow licks no Calf but her own . Another . Let op u eygen saken , Heer , Men hinckt niet van eens anders Seer . That is , No Man halts for anothers pain . Another out of I. C. Het ooge van d●n heer , dat maeckt de yeerden vel . Het ooge van de vrou , dat maeckt de Kamer Not. That is , The eye of the Master makes the Horse Fat , The eye of the Mistress makes the House Neat. Another out of the same . Been bod ' en wasser oyt soo goet , Bhelijck de Mecster sellefs do et . That is , He 's the best Messenger , that 's most concernd . Another out of the same . Maeckt u bedde soeje ●●apen wilt . That is , If thou wouldst sleep well , make thy Bed thy self . FAB . L. The Wolf and Lamb. A Wolf was drinking near a Rivers head ▪ And saw a Lamb , upon his bended knees Quenching his thirst in the same Stream below , He tho' fully resolvd the Lamb should die , Sought a pretence to kill him legaly , And with the Cloak of Justice , cover wrong . With a stern Countenance , and impetuous Tone , Thus to the Lamb he spoke , Vile Animal , Dost thou know who I am ? and use me thus ? Dar'st thou disturb the Water which I drink ? Sir , said the Lamb , I hope I 've done no wrong , The Water which I trouble , goes not back Against the Stream , to prejudice your draught . Then you dispute , the baffld Wolf replyd , What is this else , but to tell me I lyd ? But what 's i' th' Bone will never out o' th' Flesh. Your Family has always hated mine , And set against us Shepherds and their Dogs . The Lamb began to answer , but the Wolf Impatient of delay , tore out his Heart . The MORAL . No Plea is good when Bad Men are in Power . Another out o' th' Dutch. Men slacht t' onoozel Lam , om 't vet , ▪ en om de rock , Want wie den Hondt will slaen , vind ●ichtijlick cenen Stock . That is , Men slay the harmless Lamb , for 's Flesh , and Skin . A Stick is easily found to beat a Dog. FAB . LI. The Ass and Wolf. A Wolf , in Surgery professing Skill , Bargaind upon a promise of Reward , To pull a Nail out of an Asses Foot , Which when he had performd , he askd his Fee. The ungrateful Ass unmindful of his word , Gave him so rude a Kick upon his Head , That made him fall down sprawling , and half dead ▪ After some time awaking from his Trance , He said , I justly suffer this disgrace , For practising an Art I never learnt . The MORAL . Let not the Cobler go beyond his Last . FAB . LII . The Mad Lion and Goat . A Goat , seeing a Lion raving Mad , Running about , and roaring , said to himself , If a wise King can hardly be endurd , How sad is the Condition of us Beasts , Who must live under Power with Madness joynd ? The MORAL . Wrath , armd with Power , cannot be withstood . FAB . LIII . The Thrushes . A Numerous flock of Thrushes passd the Alps , To feast upon the Grapes of Lombardy , Whereof some few returning fat , and plump , Were envied by the rest that stayd behind . They cursd their Fate , their Cowardise , and Sloth , Which made them lose their share in that rich prey . To whom , one of these Travellers replyd , You l change your minds and pity us , did you know How many thousands of us made this Voyage , And to what paucity we are reduc'd , The rest being taken Prisoners , Maimd , or Killd . The MORAL . The Court has many made , and more undone , And even undone those , whom it has made . FAB LIV. The Old Man and Death . A Poor Old Man , carrying a heavy Load , Ready to faint for want of strength and breath , Threw his Pack down , and calld aloud for Death , To whom when Death appeard in 's ghastly shape , The terrified Old Man cryd out , Good Sir , Pray help me lift this Burthen to my Back . The MORAL . Those who desire Death , fear it when it comes . FAB . LV. The Cormorant , Bat , and Bramble . A Cormorant , a Bramble , and a Bat , Resolvd to try their Luck in Merchandise : The Cormorant adventurd Brazen Ware , The Bramble Cloth , and the Bat ready Cash , Borrowed of griping Bankers at great Use. They chearfully Embarqud , despising Danger , So prevalent with them was the hope of Gain ; A sudden Storm arose and sunk their Ship , And they three only got alive to Land. And ever since this their unhappy loss , The Cormorant stands watching on the Sand , Hoping the Waves will cast his Vessels up : The Bramble pulls the Passenger by 's Coat , Tares Patterns off , to see where 't is her Cloth. But the poor Bat his Debts so much affright , He dares not peep out of the doors till Night . The MORAL . To root out Vice , 't is not an easie thing , 'T will grow again , if you leave the least String . FAB . LVI . The Young Raven and his Mother . A Raven by th' Fysicians given ore , Now at the point of death , his Mother begd To procure solemn Prayers , make sacred Vows , And bargain with the Gods to save his life . To whom she thus replyd , Son 't is too late , Thou hast made all the Gods thine Enemies , Defild their Temples all their Altars robbd , What hopes hast thou thy Prayers should prevail ? The MORAL . They who in wicked deeds their whole life spend , Cannot expect a comfortable End. FAB . LVII . The Flie. A Hungry Flie , fell in t ' a Pot of Broth , And having eat , and drank his fill , perceivd His strength decreasd , his Body heavy grown , His Wings wet , and unfit to bear his weight ; In short , seeing no way to avoid death , With a sedate Mind , and undaunted Heart , Thus to himself he said , I have eat , and drank , And washd , why should I be afraid to die ? The MORAL . Bear patiently what thou canst not avoid . Another MORAL out of I. C. Ghy moet , indien ghy kondt , het quade seer geneseu , En so ghy niet en kondt , in al 's geduldigh wesen . To this purpose . O Man ! what ever is thy Lot , Either it may be remedied , or not . If not , with patience thy Lot endure , If 't may , with speed the Remedy procure . FAB . LVIII . The Fox and Raven . A Raven who had found a piece of Cheese , Bore it to 's Nest , on one o' th' neighbouring Trees . And having laid it down , began to Crow Aloud , that all might his good Fortune know . A Fox , who heard the noise , and understood The meaning of it , quickly leaves the Wood , Draws near unto the Tree , and thus did speak , Just as the Raven took the Cheese in 's Beak . Good Gods ! what beauteous Bird 's before mine Eyes ? How smooth they lie ! how do thy Feathers shine ! No Colour equals Black , and no Black thine . Would I might hear thy Voice , if thou couldst Sing , Thou wert a Present for the greatest King. The Raven tickled with the Foxes praise , And willing to hear more , began to Sing , With a hoarse voice , and let the Cheese fall down . Which when the Fox had seizd , Raven , said he . 'T is true thou' rt handsome , but thou hast no Wit. The MORAL . All Flattery is upon ill design , And they are Fools who hear it with delight . Another MORAL out of Horace . Si tacitus pasci potuisset Corvus , haberet Plus dapis , & multo rixae minus invidiaeque . To the same purpose out of I. C. 'T is seker , soo de ●aef kon in der stilhept eten , Sy kreegh een vollen buyck , en niemant sou het weten , Maer mits hy by den roof soo luyde sit , en Krast , Soo krijght hy menigh mael een ougenooden gast . That is , Were the Crow wise , and could with silence eat , He would have fewer Spongers , and more Meat . Another out of I. C. Soo dickwils al 's 't Schapie bleet , verliestet een veetien . That is , As often as the Sheep bleats , he loses a monthful . Another out of the same . 'T is best dat 't Schap in stilheyt eet , Want al 's het bleet , verliest een bleet . Een stil Seugh die eet de draf . That is , 'T is the still Sow that eats the Broth. FAB . LIX . The Pye and Peacock . OF Birds the general Assembly met , To elect a King , the chiefest Candidate The Peacock , popular for his great Estate , His beauteous shape , and glorious painted Train , Had gaind the greatest part upon his side , And certainly would have been chosen King , Had it been put to th' Vote , which when the Pye Perceivd , he stood up , and cravd leave to speak , Turning his Face to th' Peacock , Beauteous Sir , Said he , if th' Eagle should with us wage War , How would you lead us on ? and bring us off ? The MORAL . In choice of Magistrates , a handsome Face Must to the Beauty of the Soul give place . FAB . LX. The Hart and Hind Calf . A Young Red Deer , thus to his Father spoke , You are swifter , you are greater than the Dogs , And better Armd , why dont you stand , and fight ? To whom the Hart replyd , Son you have said The truth , Nature for me has done her part , Has given me every thing but a stout heart , That 's wanting , when the noise of Hounds I hear , I must be gone , I cant command my fear . The MORAL . Nature in every thing will be obeyd ; Achilles Arms can't make a Coward fight . FAB . LXI . The Swan and Goose. IN the same Court , a white Goose , and a Swan Were kept , one for the rareness of his Song , The other to be eaten with a Friend . A Friend arrives , orders were sent toth ' Cook To kill the Goose , but he , unwittingly , Mistook one for the other , both being white , And seizd the Swan , who , as Swans usd to do In former times , sung his own Funeral Dirge , And so was known , and so he savd his life . The MORAL . Many from Dangers Eloquence preserves . FAB . LXII . The Boy and Scorpion . A Wanton Boy , hunting of Grashoppers , By chance , espied a Scorpion on the Ground , And stretchd his right hand out to take it up , The Scorpion turnd up his forked Tail , Then , thus said to the Boy : Fool , touch me not , For if thou dost , thy Sport will cost thee dear ▪ And thou wilt Grashoppers henceforwards fear . The MORAL . That City's ruin's near , where it is hard To know who is a good Man , who a bad . FAB . LXIII . The Lion and Fox . A Fox , who never had a Lion seen , Met one i' th' Wood , and was so much affraid , He had like t o've sunk down dead upon the spot , The second time he feard , but not so much , And the third enterview , to him he we●t Boldly and cried , God bless your Majesty . The MORAL . What terrible appears , at the first sight , Being often represented , yields delight . FAB . LXIV . The Swallow and Crow . A Swallow and a Crow , had a Contest , Whose Beauty , and whose Colour was the best , And many Arguments were urgd , pro and con ; At last the Crow , this demonstration usd , Your Beauty is a fading Summer Flower , On mine , the coldest Winter has no power . To which the Swallow had nothing to reply . The MORAL . That Good 's to be preferd , which longest lasts . FAB . LXV . The Father and Sons . A Father , near to death , calld up his Sons To his Bed-side , and told them he had hid Great quantities of Gold i' th' Vineyard , Bidding them dig it up , when he was dead ; This said , he died , and left them ignorant In what part of the Vineyard the Gold lay . No sooner were the Funeral Rites performd , But they began to work , and delve the Ground , They cleard the roots o' th' Vines , they broke the Clods , And scourd the Ditches , but they found no Gold ▪ But yet , their Labour was not ill bestowd , For the next Year the Cultivated Vines Enrichd the Owners with a plenteous Crop , Which when the Eldest of the Sons perceivd , He said , This is the Gold our Father hid . The MORAL . Labour and Industry are surest Riches . FAB . LXVI . The Dog , Cock and Fox . A Dog , and Cock , benighted on the Road , Took up their Lodgings in an aged Oak , The Cock i' th' boughs , the Dog in 's hollow Trunck , The Cock , next morning crowd by break of day , As 't is their use , to whom a Fox approachd , And earnestly desird him to come down , For he so much delighted in his Song , And Martial Mien , that he should count himself , The happiest Fox i' th' World , to see him near , To embrace and kiss him . The Cock understood His fraudulent intent , and thus replyed , Sir , I desire it much , but cant come down , Without the Porters leave , wake him , I pray , He 's fast asleep in 's Den , at the Oaks root . The Fox , suspecting nothing , put in 's Head , And made a hideous noise , at which the Dog Leapd out , seizd on him , worried him to death . The MORAL . A Cheat ought not , if cheated , take it ill . FAB . LXVII . The Ass , Ape and Mole . A Mole ore-heard an Ape and Ass complain , Ones Tail was short , the other had no Horns , And thus reprovd them ; With what Face can you Bewail the want of useless Ornaments ? When you behold me , Patient , tho' Blind . The MORAL . Compare thy State with theirs who 're worse than thee , Then thou wilt easily bear thy Misery . FAB . LXVIII . The Young Men and Cook. TWO Young Men went to a Cooks Shop , one stole A piece of Flesh , and to his Fellow gave 't ; The Cook soon missd it , and there being none But those two in the Shop , chargd them with Theft : He , who had took it , swore he had it not , And he who had it , swore he stole it not . Well , said the Cook , tho' you have deceivd me , You cannot cheat the Gods , who all things see . The MORAL . They who Swear most , are least to be believd . FAB . LXIX . The Boy and Cockles . A Country Boy , a dish of Cockles bought , And laid them to be roasted on the Coals , Which their internal moisture rarisied , And causd them to emit a whistling sound : Fools , said the Boy , is it a time to Sing , Now , when your Houses burn about your Ears ? The MORAL . All Actions out of season deserve blame . FAB . LXX . The Miser . A Covetous wretch had hid a bag of Gold , And almost every hour went out to see 't , A Neighbour , wondring at his constant Walk , Observing where he went , and what he did , Found out the Treasure , and conveyd it thence . The wretch returnd next morn by break of day , When he perceivd his God was flown away , He wept , and tore his Beard , and his gray Hair , And wishd for Death , thro' horror , and dispair . A Passenger informd o' th' cause of 's grief , Said , Father leave lamenting , hide a Stone In the same place , and think it is your Gold , You 'll be as rich then as you was before , For he that dares not use it , has no store . The MORAL . The Miser wants what he has , and has not . FAB . LXXI . The Olive-Tree and the Reed . AN Olive and a Reed had great disputes , Which was the better Plant. The Olive said , Weak Fool , dar'st thou compare thy self with me ? My Root shoots down to th' Center of the Earth , Thine's in the Surface , and scarce hid with Mold . I scorn the strongest blasts of Northern Winds , At every little breath of Air thou bowest , So low , that thou canst hardly rise again , And always movest thy Paralytic Head. The Reed not daring to reply , stood mute , Expecting time and place to be revengd , And was ere long . A furious Storm arose , And laid the Olive prostrate on the ground , Which when the Reed perceivd , aloud she cryd , This fate is due to Insolence , and Pride . The MORAL . Trust not a Calm , a Storm is always nigh ▪ FAB . LXXII . The Asses and Jupiter . THE Asses sent a solemn Ambassade , Intreating Iove to grant them a release And freedom from the Miseries they endur'd . Iove answerd , that could never be procur'd , Till they could make a River with their Piss , This he intended for a flat denyal . But they believing Iove was serious , Have ever since been making of the tryal , And where they see one Piss , all do the same . The MORAL . Asses believe Impossibilities . FAB . LXXIII . The two Neigbouring Frogs . TWo Neighbouring Frogs livd in great Amity , One in the Road , the other in a Pond A little thence removd , and more secure , Who , as a Friend , his Neighbour thus advisd : Why do you choose to dwell in such a place , So much exposd to danger ? Quit it Sir , 〈◊〉 with me , I have plenty void of fear : To which , the Courteous Frog this answer made , For your kind proffer , I return you thanks , But cant be brought to change my native Soil , There was I born , and bred , there will I die : This said , he went to his Quarters , and there staid Till he was pressd to death by a Cart Wheel . MORAL . Ill Men defer Amendment , till'ts too late . FAB . LXXIV . The Mice and Cat. A Colony of Mice planted their selves In the same House , and livd in much repute , And with great prudence managd their Affairs . To save their selves from the insults o' th' Cat , They , by consent , retird to the House top , And resolvd there to stay during their lives ; Which when the Cat perceivd , she took this way To countermine them , and obtain her ends , She hung her self upon a Pin i' th' Wall , With her Head downwards , feigning to be dead , A Mouse , who saw her in this posture , said , That Trick won't do , I 'll not believe thee dead , Tho' I should see thy Skin pulld o'er thy head . The MORAL . Superabundant Caution does no harm . FAB . LXXV . The Eagle and Fox . LOng had the Eagle and the Fox been Friends , And that their Amity might increase , resolvd To live together , the Eagle built her Nest Upon the highest Branches of an Oak , And the Fox made his Burrow near its Root : It hapned , both had young at the same time , And when the Fox was gone in quest of Prey , The treacherous Eagle stole his Cubbs away , And with her Flesh feasted her self and brood : The Fox returnd , perceiving his great loss , Was struck with horrour of that heinous Act , Much did he grieve for his dear Childrens death , But more , to see himself in such a state , Having no helps , no prospect of Revenge . But 't was not long before the Scene was changd . A Country Farmer sacrified a Kid I' th' open Fields , thither the Eagle flies , And from the Altar steals a piece of Flesh , To which stuck fast a Coal o' th' sacred Fire ; This being brought to her dry , woody Nest , Set it immediately in a bright flame . Then did the Eagle see her young ones drop Half roasted , into th' mouth o' th ▪ joyful Fox . The MORAL . Heaven vindicates the wrong done to the Poor . FAB . LXXVI . The Trees and Thorn. THE Trees desird the Olive to accept The chief Command o' th' leafy Nation ; To whom , he said , can you believe , that I , Who live contented with my own Estate , Whose Fruit is so much prizd by Gods , and Men , Will change my happy Life for anxious Cares , Always attending upon Crowned Heads ? No , lay this weight on some ambitious Fool. Being thus repulsd , they to the Fig-Tree went , And beggd him to supply the vacant Throne ; Can you , said he , suppose I 'll quit my Fruit , Which is more sweet than the Hyblean Honey , For Aloes , and Gall , the food of Kings ? Being twice repulsd , they to the Vine repaird , And humbly beggd him to accept the Crown , He shewd his Branches loaded with ripe Grapes , More bright in colour than the Tyrian Purple , You see , said he , my Riches and my Store , These pleasant Grapes which such a Liquor yield , That recreates the heart of God , and Man. Can you desire me quit this happy Station , And my self ruin , to preserve your Nation ? If I do so , I justly may be deemd The greatest Fool of Trees . I 'll be no King. Tird with denyals , they at last chose the Thorn , Who greedily lays hold o' th' profferd Crown , And swelld with Pride , thus to his Subjects spoke , Now I am King , I expect to be obeyd , Against all those who dare oppose my Will , I 'll send a raging Fire , which shall not spare The tallest Cedars of Mount Libanus . The MORAL . To Command over others none desire But those who intend to gratifie their Lust. FAB . LXXVII . Momus . JOve , Neptune , Pallas , when the World was young ▪ Strove which of them should do 't the greatest good , And by consent chose Momus to be Judge ; Iove in his own Similitude made a Man , The God o' th' Sea a Bull , Pallas a House ; This done , they sent for Momus , to pronounce Which of their Gifts , in his Esteem , was best ; But he found fault with all . First with the Man , Because there were no Windows in his Breast , Thro' which his inclinations might be seen : He said the Bulls Horns were not fitly placd , They would have been more useful on his Breast , He blamd the House , because 't was not on Wheels , And could not from ill Neighbours be removd . The MORAL . Nothing against Detraction is secure ; Who dare be Vertuous , must this Plague endure . FAB . LXXVIII . The Two Dogs . A Certain Dog never peepd out of Doors , When the least drop of Rain fell from the Clouds , Of whom , a neighbouring Dog , his Friend , inquird The cause of this strange Humour ; he replyd , By scalding Water once I had like t o've dyd , And ever since have been afraid of Cold. The MORAL . He whom a Snake has bit , runs from an Eel . FAB . LXXIX . The woman and Oculist . A Woman , much afflicted with sore Eyes , Sent to a skilful Oculist for Cure , He came , and undertook it for a Sum , Which she engagd to pay , when she was well : He often came , and often dressd her Eyes , And whilst , forcd by the smart , she kept them shut , He every day stole something out o' th' House , Till there was nothing left . At last it chancd , His Remedies had their desird Effect , Then the Oculist demands his recompence , But she refusd to pay 't . My Sight is worse , She said , then when you first enterd my door , Then , every part o' th' House appeard to me , Well stord with Goods , but now I nothing see . The MORAL . Benefits are effaced by Injuries . FAB . LXXX . The Boar and Fox . A Fox observd a Boar whetting his Tusks , And askd him why he so employd his time , Having no prospect of an Enemy ? The Boar replyd , not without cause , for when I am assaulted , 't will be too late then . The MORAL . The fittest season to provide for War Is then , when we enjoy a profound Peace . FAB . LXXXI . The Thief and his Mother . A Thief to th' Place of Execution brought To suffer Death , the just reward of 's Crimes . As he upon the Ladder stood , espyd His sorrowful Mother pressing thro the throng , To take the last leave of her dying Son. The Officers permitted them to embrace ; But he , instead of a departing Kiss , Bit off her Nose and spit it in her Face . The Crowd , detesting this unnatural Act , Cryd out , no torment can be great enuf , No sort of Death for such a Parricide . Hear me , said he , condemn me not unheard : This Woman , whom I have treated in this sort , Is the only cause of my untimely death . When I was Young , not knowing Good from Ill , And from my Play-fellows some Trifles stole , I brought her them , which she receivd with joy ; T was her Encouragement made me proceed In that lewd way and commit greater Thefts , For which I undergo this shameful death ; From whence I might have easily been preservd , Had she chastizd me for the first Offence . The MORAL . A cruel Mother is better than a mild ; Sparing the Rod is spoyling of the Child . Another MORAL . Quo semel est imbuta recens servabit odorem Testa diu . Horace . That is , New Casks , for a long while hold their first scent , Young Twigs , to any form are easily bent . Another out of I. C. Die wel bemint kastijt sijn kint . That is , Who their Child like , They their Child strike . Another out of the same . Een Aep , oyt al te grooten min Die perst haer jonck de lenden in . That is , An Ape , to her young may no affection lack , And yet not hug 'em till she breaks their Back . Another out of the same . 'T is wel , na mijn begrijp , in duden tijt gheseyt , 'T is beter dat het kint , al 's dat de moeder schreyt . That is , Tho' there 's no Music , in one , or the other , 'T is better t' hear the Child cry , than the Mother . FAB . LXXXII . Hercules and a Carter . A Loaded Waggon stuck in a deep Way , Immersd , up to the Axtle-trees , in Mud , And by 't the idle Driver mourning stood , Complaining of his Fate , and begging help Of Hercules , who at his call appeard , And thus admonishd him ; Do first what you can , Goad the Oxen , put your Shoulders to the Wheels . In your distress you should have workd , not prayd , That 's the securest way to obtain Gods aid . The MORAL . The Gods help none but those who help their selves . Others out of I. C. God spijst de voghelen , maer sy moeten der o●● vliegen Niemant en komen de gebraden duyven in de● gerlogen mont , Armoede is leuyheyts loon , Wie besoeten wil , moet besueren , Die de eperen hebben will , moet het kakelen den hennen lijden . Den slapenden Dos valt niet in den muyl. Hant aen den ploegh , so salt God vorderen Tot Gods hulp behoeft arbeyt , Rept handen en voeten , God salt versoeten . Stroopt u armen , en seght God wouts . Den slapende Wolf en loopt geen schaep in de● mont . Die't verken killen wil moet hem het tieren troosten Een vliegende kraey vangt wat. This may be so Translated . God provides meat for Birds , but they must fetch it Roast Pigeons fly not into any Mans mouth . Poverty is the Wages of Idleness . Who will get , must Sweat. They who will have Eggs , must bear with the cackling of the Hens . Nothing falls into the mouth of a sleeping Fox . Put to your hand , then cry , God speed the Plow . Labour Gods Help procures . Make bare your Arm , then cry God help . No Sheep run into th' mouths of sleeping Wolves . He that will kill a Hog , must endure his noise . A Crow upon the Wing , finds something to eat . Out of I. C. Wie Rosen plucken wil , en mach geen prickels mijden , Wie honich-graet begeert , die moet de byen lijden . Door hem die bruchten soeckt , tis't wenschen niet genoeg De handt moet out de mou , de handt moet aen den ploeg . That is , who 'll gather Roses , must endure the Thorns . Who will eat Honey , must not fear the Bees . 'T is not enuf to wish Corn were i' th' Mow. The Hands must quit the Muff , and hold the Plow . Another out of the same . Een stille mool en maeckt geen meel . Een Dos die slaept , een drooge keel . ' That is , The Mill that moves not , no Corn grinds . The Fox that Hunts not , no Prey finds . FAB . LXXXIII . The Fortune-teller . ONE , who pretended skill in Conjuring , Was telling Fortunes , in a Market-place Amongst a great Crowd of admiring Fools , To whom a Messenger drew near , and said , Is this a time to entertain the Mob ? Your House is broken up , your Goods are stoln , There 's nothing left you but the naked Walls . Hearing this News , in hast he left the Crowd , And went to see what loss he had sustaind . As he returnd , there met him on the way A witty Fellow , who thus to him said , Can you , who know not what is done at home , At a great distance , foretel things to come ? The MORAL . He is not Wise , who is not so to himself . FAB . LXXXIV . The Old Lion and Fox . AN aged Lion , now no longer able By Hunting to provide Meat for his Table , Resolvd to make use of another way , And get by fraud , what he could not by force . Feignd himself sick , and took his Bed , and groand . This News was quickly thro' the Forest spread , The Beasts their visits of Condolence made , Entering one by one , into his Den , And when they came within his reach , were slain . By this Trick , he maintaind himself some time . At last the Fox approaching near the Cave , Askd how he did , the Lion answerd , Ill ; Why do you keep at distance , pray come in , Let me embrace , and kiss you , my dear Friend , Before I go into another World. No , said the Fox , I dare not come too near , I am terrified by th' footsteps in the Sand , I find of many entring Beasts the track , But there 's no sign of any that came back . The MORAL . A Prudent Man doth many Evils shun , And guesses from small Signs , what 's to be done . FAB . LXXXV . The Lion , Fox and Ape . THE Lion put a Proclamation out , Strictly commanding all four-footed Beasts , Who wanted Tails , by a prefixed Day , To quit's Dominions . Upon which , the Fox Packd up his Tools , in order to be gone , And seek his Fortune in a foreign Realm ; At the first Inn , he overtook an Ape , Going the same way , with the same intent , Who thus accosted him , Sir , are you Mad ? You 're not at all concernd in this Decree , For you have Tail enuf , if not too much . T is true , replyd the Fox , yet I 'll begone , For what can unarmd Innocence avail , If the King 's pleasd to say , I have no Tail. The MORAL . Trust not thine Innocence , stay not an hour , Where Kings pretend to Arbitrary Power . FAB . LXXXVI . The Astrologer . A Star-gazer , in a clear Moonless Night , I' th' midst of Winter , went into the Fields , To count the Number of the Pleiades , And mark the Houses where the Planets lodgd , For fear he should misplace them in his Scheme , Wholly intent upon his Heavenly Theme ; And walking carelesly , fell in a Pit , And fearing to be froze to death , cryd out . A Country Man , who was that Night i' th' Fields , To look after his Yews , and new-faln Lambs , Hearing that pityous cut-cry , to him came , And looking with his Lanthorn into th' Well , Espied the Astrologer , and thus to him spoke , Neighbour , ben't always staring on the Skies , But sometimes look below , how the way lies . The MORAL . They who can all things by the Stars foretel , May easily avoid an open Well . FAB . LXXXVII . The Ass and Fox . AN Ass put on a Lions Skin , and ran About the Fields , and terrified the Beasts , And thought to put the same Trick on the Fox , But he had heard him bray , and to him said , I knew this Voice , else I had been afraid . The MORAL . A Fool , in Royal Robes , is known by 's Speech . The Ape the more he climbs , shews more of 's Breech . FAB . LXXXVIII . The Woman and Wolf. A Hungry Wolf , hunting about for Prey , Came to a Country Cottage , and there heard A Mother menacing her crying Child To give 't the Wolf , if it did not desist : The Wolf , who thought the Woman spoke her mind , Patiently waited for the froward Boy , Until he heard the Mother change her Note , And say to th' Child , be not afraid , my Dear , We 'll kill the Wolf , if he comes for my Babe . Thus disappointed , back to the Wood he goes , Vexd , pensive , desperate , cursing his stay ▪ And all the way he went , had this in 's mouth , What a strange thing is Man , whose words & deeds Have no conformity one with the other ? The MORAL . Words do not always shew what 's in the Heart . FAB . LXXXIX . The Hen and Swallow . A Foolish Hen , thinking they were her own , Sate upon Serpents Eggs , till they were hatchd , To whom a Swallow said , What 's your design , To shew so great marks of maternal Love To those , who when grown up , will you destroy ? The MORAL . Save a Thief from the Gallows , he 'll Hang you . FAB . XC . The Ass. Raven and Wolf. AN Ass , with a Gald Back , wandring i' th' Fields , Seeking a shady place , wherein to lie , Safe from the persecution of the Flie , Was by a Raven seen , who on him pitchd , And with 's sharp Bill , wounded and peckd his Sore , Which made him bray , and winch , and run about , And causd great pleasure in the Rabble Rout : Which , when a Wolf perceivd , he sighd , and said , How sad is the Condition of us Wolves ? Whom all Men persecute at the first sight , Yet , in the injuries of this Crow delight . The MORAL . It is less dangerous to some , to steal A Horse , than others to look o'er the Hedge . FAB . XCI . The Lark and Fowler . A Lark high mounted in the Air , espied A cunning Fowler pitching Nets , and Snares , And askd him what he meant , what he contrivd : I intend to build a City for the Birds , He said , and then behind the Bushes went. The Fowler gone , the Lark drew near , to see What progress was in this new City made , And hopping carelesly about , was caught ; The Fowler then appeard , to whom the Lark , My Curiosity has cost me dear , If you Treat all Birds so , none will dwell here . The MORAL . A Cruel Prince depopulates the Realm . FAB . XCII . The Fox and Bramble . A Fox , in climbing ore a Garden Hedge , Ready to fall , laid hold upon a Bramble , Which prickt his Feet , and tore his Fur from 's Skin ▪ In a great fury , thus revild the Thorn : Is this , said he ▪ an Entertainment fit For Refugees , who fly to you for help ? To whom the Thorn did thus reply , or smarter , Who can expect kind usage from a Brier ? We are by nature framd to scratch , and tear , Now y' are convincd what 't is to catch a Tartar. The MORAL . When thou' rt in need , ask not an ill Mans help . FAB . XCIII . The Fuller and Collier . A Collier , much pressd his Friend a Fuller , That they might dwell together in one House ; To whom the Fuller answerd , by no means , I can't consent to such a strange demand , My business is to make Cloth clean and white , What ere you touch , becomes as black as Night . The MORAL . Ioyn not with those whose Interest thwarts thine . FAB . XCIV . The Fox and Uizour . A Curious Fox went to a Tradesmans Shop , Who servd the Plays , with Vizards and with Masks , And searching every corner of that place , He found the likeness of a humane Face , And was with its Proportion much pleasd , And the rare Workmanship therein expressd ; The World , said he , can't shew a finer Head , Had it the chiefest requisites , Wit , and Brains . The MORAL . A Beauteous Face , renders a Fool more known . FAB . XCV . The Two Mice . Horace in the Sixth Satyr of the Second Book , describes the Fable of the City and Country MOUSE thus . — Olim Rusticus urbanum murem Mus paupere fertur Accepisse Cavo , veterem vetus hospes amicum . Asper , & attentus quaesitis , ut tamen arctum Solveret hospitiis animum . Quid multa ? neque illi Sepositi ciceris nec longae invidit avenae ; Aridum & ore ferens acimum semesaque lardi Frusta , dedit , cupiens varia fastidiae coena Vincere tangentis male singula dente superbo : Quum pater ipse domus , palea porrectus in horna , Esset ador loliumque , dapis meliora relinquens : Tandem urbanus ad hunc , Quid te juvat , inquit , amice , Praerupti nemoris patientem vivere dorso ? Vis tu homines urbemque feris praeponere silvis ? Carpe viam , mihi crede , comes terrestria quando Mortaleis animas vivunt sortita , Neque ulla est Aut magno aut parvo leti fuga , quo bone circa , Dum licet , in rebus jucundis vive beatus : Vive memor , quam sis aevi brevis , Haec ubi dicta Agrestem pepulere , domo levis exsilit . Inde Ambo propositum peragunt iter , urbis aventes Maenia nocturni subrepere . Jamque tenebat Nox medium caeli spatium , quum ponit uterque In locuplete domo vestigia ; rubro ubi cocco Tincta super lectos canderet vestis eburnos , Multaque de magna superessent fercula caena , Quae procul exstructis inerant hesterna canistris . Ergo ubi purpurea porrectum in veste locavit Agrestem , veluti succinctus cursitat hospes , Continuatque dapes , nec non vernaliter ipsis Fungitur officiis , praelambens omne quod affert , Ille cubans gaudet mutata sorte , bonisque Rebus agit laetum convivam , quum subito ingens Valvarum strepitus lectis excussit utrumque , Currere per totum pavidi conclave , magisque Exanimes trepidare , simul domus alta molossis Personuit canibus , tum rusticus , Haud mihi vita Est opus hac ait , & valeat , me silva , cavusque Tutus ab insidiis , tenui solabitur ervo. An Excellent Parafrase of the same by Mr. Abraham Cowley . AT the large foot of a fair hollow Tree , Close to plowd ground , seated commodiously , His antient and Hereditary House , There dwelt a good substantial Country Mouse . Frugal , and Grave , and careful of the main , Yet one , who once did Nobly entertain A City Mouse , well Coated , sleek and gay , A Mouse of high Degree , who lost his way , And arrivd early , and belighted there , For a days Lodging ; the good hearty Host Did all the stores produce that might excite , With various tast the Courtiers appetite , Fetches , and Beans , Peasen and Oats , and Wheat , And a large Chesnut , the delicious meat , Which Iove himself , were he a Mouse , would eat . And for a Haut-goust , there was mixt with these , The Sword of Bacon , and the Coat of Cheese , The precious reliques of the Harvest , he Had gatherd from the Reapers Luxury . Freely , said he , fall on , and never spare , The bounteous Gods will for to morrow care : And thus at ease on Beds of Straw they lay , And to their Genius sacrificd the day ; Yet the nice Guests Epicurean mind , Though Breeding made him Civil seem and Kind , Despisd this Country Feast , and still his thought Upon the Cakes , and Pies of London wrought . Your Bounty and Civility , said he , Which I 'm surprisd in these rude Parts to see , Shews that the Gods have given you a Mind Too Noble for the Fate which here you find . Why should a Soul so vertuous , and so great , Lose it self thus in an obscure retreat ? Let savage Beasts lodge in a Country Den , You should see Town , and Manners know , & Men , And tast the generous Luxury of the Court , Where all th● Mice of Quality resort ; Where thousand beauteous She 's about you move , And by high fare , are plyant made to Love , We all , ere long , must render up our breath , No Cave or Hole can shelter us from Death . Since Life is so uncertain , and so short . Let 's spend it all , in Feasting , and in Sport. Come , worthy Sir , come and with me partake All the great things that Mortals happy make ; Alas , what Vertue hath sufficient Arms T' oppose bright Honor , and soft Pleasures Charms ? What Wisdom can their Magick force expel ? It draws this Reverend Father from his Cell . It was the time , that witty Poets tell , That Febus into Thetis Bosom fell ; She blusht at first , and then put out the light , And drew the modest Curtains of the Night . Plainly the truth to tell , the Sun was set , When to the Town our wearied Travellers get To a Lords House , as Lordly as can be , Made for the use of Pride and Luxury , They come , the Genteel Courtier at the Door Stops , and will hardly enter in before , But 't is Sir your Command , and being so , I 'm sworn t'Obedience , and so in they go . Behind a Hanging in a spacious Room , The richest work of Mortlaks Noble Loom , They wait a while their wearied Limbs to rest , Till Silence should invite them to the Feast ; About the hour , that Cynthias silver light Had toucht the pale Meridian of Night : At last the various Supper being done , It happened , that the Company being gone Into a Room remote , Servants and all , To please their noble Fancies with a Ball , Our Host leads forth his Stranger , and does find All suited to the bounties of his mind ; Still on the Table half-filld Dishes stood , And with delicious Fare the floor was strowd ; The courteous Mouse presents him with the best , And both with fat Varieties are blest : The industrious Peasant every where does range ▪ And thanks the Gods for his life 's happy change ; Lo , in the midst of a well-fruited Pie , They both at last glutted and wanton lie ; When see the sad reverse of prosperous Fate , And what fierce Storms on mortal Glories wait . With hideous noise , down the rude Servants come , Six Dogs before run barking into th' Room ; The wretched Gluttons fly with wild affright , And hate the fulness which retards their flight ; Our trembling Peasant wishes now in vain , The Rocks and Mountains coverd him again ; O how the change of his poor life he cursd , This ▪ of all lives , said he , is sure the worst , Give me again , ye Gods , my Cave and Wood , With Peace , let Tares and Acorns be my Food . FAB . XCVI . Upon the same Subject . TWO Mice , of different Quality , and Estate , Contracted a strict Friendship . Ones House stood I' th' Capital City , the others in a Wood ; The Country Mouse invites his wealthy Friend To come and eat with him , at his poor Cot , To tast the Country Food , and breath the Air : The Courtier accepts this Invitation , Willing to see what lives those poor Souls led , What were their Pastimes , upon what they fed . Variety pleases both great Mice , and Men. I 'll come , said he , dear Friend , I 'll spoil your Jest , When must it be ? You shall have notice , Sir , Replyd the Country Mouse , and took his leave . When all things were in readiness , he sent , Aquaints his Friend , and begs him not to fail . He comes , is introducted to the Hall , Fenced about with Reed , instead of Wall , And strewd with Rushes , new fetchd from the Field : In a remote Corner , an Oyster-shell Was placd , filld with clear Water from the Spring ▪ Wherewith they might both quench their thirst , and wash ; He placd his Guest at th' upper end o' th' Board , Upon a tuft of Moss , and then brought forth His Store , the Swaert of Bacon , Chiches , Beans , Patings of Cheese , Kernels of Nuts and Plums , And other Cates , i' th' Country highly prizd , Which he , with pain and cost , and help of Friend , Had got together against that great day . You know , said he , I cannot Complement , I never was bred in the Inns-of-Court , Ne'er saw a College , or a Dancing-School , Pray Sir fall to , accept this homely Treat , I wish it were much better for your sake . they eat and drank , and pleasantly discoursd , And then , to help digestion , walkd i' th' Field ; At their return , he waits upon his Guest , And shews him his best Chamber , and best Bed , Which with clean Sheets of Wheaten Straw was spread . They made but one Sleep till the Sun went down ; Such placid Sleep to good Kings is unknown , Whose care for others rest disturbs their own . He brought him part of 's way , to a Friends House , Where they embracd , and kissd , and took their leaves . The Guest to his courteous Host returns his thanks , And makes him promise the next Holyday To come , and take a Commons , at his House . Upon the day prefixd , the Country Mouse , Having washt , and brusht , set forwards on his way ▪ After Sun set , and so orderd his pace , He arrivd at Midnight at the City Gate , Thence , to the Palace of his Friend he goes , Whom he found waiting for him at the Door , The Courtier would have had him enterd first , But he refusd , not knowing 't was the Mode ; To wash his Feet , he Orange Water brings , Then in an upper Room , shews him a Bed , O' th' richest Velvet made fit for a King ; Pray Friend , said he , lie down , and sleep a while , You must be weary , having walkd so far . The Country Mouse without reply , obeyd : When all the Meat was set upon the Board , The Courtier goes himself , calls down his Guest , And placing him on his right hand , thus spoke ; Friend , you are welcome , eat of what you please , Here 's all variety your heart can wish , Olios , Ambigues , Bisques , Grilliades , , Cocoes , Vinellii , Pigniates , Pistaccios , Parmisan Cheese , Botargo , Caveare , And Ketchup , which will make you please your Wife , And several other Dishes , whose strange Names The untravelld Mouse had never heard before : They were just sate , and scarce had eat one bit , When suddenly the Pantry Door flies open , À Light appears , several Lacqueys enter , Following he Master Cook with Silver Voyders ; At the appearance of this hated Light , They both betook their selves to hasty flight ; As soon as those unwelcome Guests were gone , Come , said the City Mouse , the Coast is clear , Let us return , and fall to our Good Cheer : But his poor Friend , who in a cold Sweat lay , Refusd to come , having lost his Appetite , And not yet half recoverd out of 's fright . But when he found that no Excuse would serve , With much reluctancy , he came , sate down , Pickt here and there a bit , but relisht none , The Meat he swallowd went down like chopt Hay , The Wine seemd to his Palate prict and dead : While he was thus uneasie at the Feast , They are again alarmd , and as before , Both the Mice hid their selves behind the Door ; The City Mouse , who th' greater Courage had , Having such dangers frequently escapd , Us'd all his Eloquence and Art , to engage His Friend to appear a third time on the Stage . But he lay in his Hole , expecting death , Not daring move his feet , or draw his breath : Next day the Courtier having pressd in vain , His fearful Guest one Night more to remain , Gave him leave to go home . The joyful Mouse Spoke thus at 's parting : Ever honoured Sir , And my most Noble Friend , you 've made a Feast Fit for a King , which I with thanks accept , But never shall be able to requite ; Tho' to be plain , Sir , I don't like the Sauce , The Sword over my Head. You may feed on Meats with hard Names , and hard digestion , But if kind Heavens restore me to my Cell , I 'll feed on simple , unbought , wholsome Meat , Growing in every Field , and every Wood , Such as our Fathers eat before the Flood ; I 'll bring my unruly Passions to obey , From fear of Death , and vain Ambition free , I 'll lead a God-like Life , and pity Kings . The MORAL . The Middle state of Men is most secure , Con̄tent , not Wealth , does Happiness insure . FAB . XCVII . The Cat and Cock. A Hypocritical Cat had seizd a Cock , Whom , tho' he was fully resolvd to kill , Yet sought a fair pretence for this foul Fact ; He first accusd him , that he made a Noise Early i' th' morning , and disturbd Mens sleep : The Cock replyd , I do this for their good , To give them notice of approaching Day , That they may rise , and follow their Affairs . The Cat urgd further , thou' rt Incestuous , And dost not from thy nearest Kin refrain . I do 't , answerd the Cock , to increase the Brood , And yield my Owners Table plenteous food . My Belly has no Ears , the Cat replyd , Tho' I can find no fault in thy defence , My raging Hunger must be satisfied , Therefore I 'll dine to day at thy expence , This said , with the Cocks blood her mouth she dy'd . The MORAL . Against Injustice , Reason pleads in vain , No Argument like Force , when Tyrants Reign . FAB . XCVIII . The Father , Son , and Ass. AN Old Man , and his Son , a little Boy , Drove an unloaded Ass to the next Fair , And followd both on Foot. A Country Man Seeing this Sight , rallied them in this sort ; What 's your design ? do you lead out that Ass To play i' th' Fields , as Pedants do young Boys ? Neither of you are slt to walk a foot , One's past that labour , th' other not come to 't . By these true Jests the Father being stung , Commanded the young Boy to mount the Ass , Which , when another Country Fellow saw , Here 's a fine Show , said he , a lusty Boy Riding , and an Old Fool creeping on foot . This being heard , and judgd true , by th' Old Man , He bids his Son alight , and rides himself , Until he came to th' Entrance of a Town ▪ Where several idle People being met , Gazd at him ; Is it not a burning shame , Said one , to see a lusty Fellow ride , And a poor weak Boy trudging by his side : Not being able to endure these Taunts ▪ He sets his Son behind him on the Croup ; A Traveller , who pitied the poor Ass , Demanded , pray , what Crime has that Beast done , To be so heavy loaded with two Clowns ? Have you a mind he should be Meat for Crows ? These various opinions put the Old Man Out of his Wits , but yet in hopes to please , He was resolvd to leave no Stone unturnd . At last , he the Asses Legs together tied , And bore him on his Shoulders , and his Sons On a long Pole. At this unusual Sight , The numerous Spectators laught out-right , And at them every one let fly their Bolt , And jeering , said , were ever two such Fools ? Were there , in Bedlam , ever two so mad ? The Father finding all he did displeasd , And willing of his Burden to be easd , Threw the Ass headlong into a deep Pool . Thus the Farce ended , of the Ass and Fool. The MORAL . They who will always change , and always mend , As long as any Fool shall reprehend , Will never bring their Labours to an end . Another out of I. C. Soeckt ghy een Peert , of wijf , maer suyver van gebre●en , Soo mooghie vry het wertk voortaer wel laten steken , T is seker , lieve vrient , dat u ket Bedde ▪ en Stal , Geduerigh ombe woont , en ledigh wesen sal . That is , They who 're resolvd never to Wed , or Ride , Until they find a Faultless Horse , or Bride , Must always walk a-foot , and lie alone . Another out of I. C. Wie e●●●e veer wil sien , en raken , Hoe kan hy oyt een Bedde maken ? That is , If every Feather must in 's proper place be laid . How much time will be spent , before the Bed is made ? Another out of I. C. Hy moet veel brijs hebben , Die den el●k mont sal stoppen . Men hoe●t veel Pap met volle Potten , Om mont te stoppen aen alle Sotten . That is , Of Papp a hundred thousand brimful Pots , Are not not enuf , to stop the mouths of Sots . FAB . XCIX . The Cat , Cock and Mouse . A Wealthy Mouse , had her dear Husband lost , And all her numerous Progeny , but one , By open force , or stratagems o' th' Cat , To breed this only Child was her chief care To see him Married , and the Estate Intaild , Which had been many Ages in that Name , Upon his Heirs , in lawful Wedlock got ; She never let him budge out of her sight , With him she went to School , with him to play , With him she dind , and suppd , and slept all day . Tir'd with so close consinement , the young Heir , When 's Mothers back was turnd , stole out of doors , But to secure's retreat , took several Marks , And carefully observd , how the Ways turnd ; At length he came where he a young Cock spy'd , Strutting about the Room , with wanton Price , And an old Cat , lie prostrate on the Floor ; T'wards them he creeps , the cunning Cat lay still , In hopes to get him further from his Hole , And then Regale her self with his young flesh : The wanton Cock , the Mouse no sooner saw , But after him he runs with open mouth , Making a hideous noise , sweeping the ground With his extended Wings ; at which strange sight , The fearful Youth betakes himself to flight , And without looking back , got to his Hole ; His Mother much rejoyed at his return , But when she saw him look so pale and wan , Trembling with fear , panting , and out of breath , What ails my Child , she cryd , where hast thou been ? Tell me , my Joy , what strange Sights hast thou seen ? Mother , said he , I saw two wondrous things , One of a Hair not much unlike to yours , Four Feet it had , a long Tail , slaming Eyes , Short Ears , a round Head , and a mild Aspect ; Much was I taken with his Countenance , He seemd so Courteous , Assable , and Kind ; As I was drawing near to hear him speak , The other thing , running with open mouth , Made to me , and had killd me , if I 'd staid ; He had , Mother , methinks I see him still , Only two Feet , his Mouth was made of Horn , And a raw piece of Flesh grew on his Head , His Body short , with various Colours deckt , An upright Gate , bright Eyes , a bushy Tail , And on his scaly Legs , he wore long Spurs . The Mother by her Sons description , knew What he had seen , and thus to him replyd ; Ah foolish Child , thou knowst not good from ill , And art not to be trusted by thy self , That Creature , which thou thoughtst so amiable , So Courteous , so Assable , so Kind , Whom to discourse thou hadst so great a mind , Is the worst Beast that lives under the Sun , Cruel , persidious , fraudulent , unjust , And a sworn Enemy to all thy Kind ; He killd , and eat thy Father , and thy Brothers , He many Widows makes , and Childless Mothers , He had killd thee too , if thou hadst gone near ; Him always dread , approach not near his Tents , If thou desirest to avoid untimely death , If for thy Mother thou hast any love , For my Life , dearest Child 's , bound up in thine . The other , who so proud to thee appeard , So fierce , so cruel , so much to be feard , Is a young frolick , wanton Fool , like thee ; He delights not in Blood , and Cruelty , Water he drinks , Corn is his only Food , There 's nothing in him of the treacherous Cat ; He has a valiant Heart , and chearful Song , And scorns to do , or suffer any wrong ; The Assault he made on thee , was a meer Trick Of Youth , a feignd Attack , a false Alarm , Designd to please himself , not thee to harm . The MORAL . A chearful Countenance shews an honest Heart ▪ From those who wear that Badge , suspect no ill , But when thou dealst with Men of cloudy Brows , Pretending to more Conscience , than others , Look to thy Hits , for they will Cheat their Brothers . FAB . C ▪ . The Boaster . ONE who had travelled far , at his return , Told many famous Acts he had done abroad , And this amongst the rest , that being at Rhodes , He out ▪ leapd all the Inhabitants of that Isle , Which he could by authentic witness prove ▪ To whom , one of the Standers-by replyd , What need is there to muster Witnesses ? If it be true , convince us by your Deeds , Let 's see you do 't . Here 's Rhodes , and here 's a Leap. The MORAL . Words may be spar'd , when Deeds can be produc'd . FAB . CI. The Two Citizens and Ungrateful Son. A Citizen setled his whole Estate , In Marriage , upon his only Son , And for a season friendly with him livd : At length , his Sons Wife proves with-Child , and thus Spoke to her Husband , I am Breeding , my Dear , And can't endure to see your Father spaul , And smoke stinking Tobacco , in my Hall : As you love me , and this your Child , unborn , Laying her Hand upon her pregnant Womb , Let it be so no more . Away he goes , And tells his Father this Complaint of 's Wife , And prays him for the future , to look out Some other place , wherein to Spit and Smoke . This to the Old Man was a Thunder-clap , But he was forc'd to yield to those hard Terms , For they must needs go whom the Devil drives . Next day ▪ when he had din'd , he took his Staff , Walkt out , to give a Visit to a Friend , A wealthy Citizen , who had left off Trade , And on 's Estate i' th' Country livd retird , Leading a chearful hospitable life , He comes , and with great kindness is receivd . After a Glass or two , the Courteous Host , Said , Sir , in your dejected Countenance , The troubles of your Mind plainly appear ; What Evil has befaln you ? tell your Friend . He told this Story , and tho' 't is very bad , I fear , said he , the worst is still behind ▪ For when my Daughter 's pleasd to give the word , Her Husband 's so obedient , and so fond , I shall be turnd out , and constraind to beg . I thought , his Friend replyd , that you had known The World too well , to strip your self of all , And trust to the good Nature of a Son , But what is past cannot be now undone ; I think I have a Project in my head , Will settle you for your life , and you restore To greater Freedom , than you had before . If you do this , the injurd Man replied , You 'll be to me , a Father , and a God. Know then , replyd his Friend , I too was once A wealthy Citizen , I too , had a Son , To whom I gave a plentiful Estate , To set him forth i' th' World , but not my All , Something I kept , against a rainy day , Besides a Rent Charge , upon which I live ; I have two thousand Guineas in a Chest , With these I 'll trust you , these at several times , You , and I , to your Lodgings will convey . What they contrivd , they soon put in effect , Then by advice , th' Old Man a Sickness feignd , Doctors , and 'Pothecaries , came in shoals . , With Clyster-pipes , and Gally-pots , and Glasses ; To whom , when 's Son profferd to pay their dues , Hold Child , said he , I have some Money left , Here , take this Key , it opens such a Trunk , Bring thence what is sufficient : with joy He goes , unlocks the Trunk , and finds the Gold , But without breaking Bulk , returns the Key , And was so generous , to defray the Charge Of 's Father's Sickness , out of his own Purse . The Old Man recovers , quits his Bed , comes down , Dines , and then proffers to go out , and Smoke Under a Shed , i' th' Yard , as he was wont . Which , when his Daughter saw , Sir , what d' you mean , Stay in this Room , she said , Spit where you please , Use the House freely , take it for your own ; You have been lately Sick , you 're weak , and old , I would not for the World you should take Cold. And ever after , to the day of 's Death , He was by 's Daughter Honourd , and Caressd . The two old Friends their Visits interchangd , Till all the Gold returnd from whence it came . And brought at several times so many Stones , As filld the empty Trunk up to the top , Loaded with Years , at length the Father dies , The Son performs the Funeral Obsequies , Then taking by the hand his joyful Wife , He leads her to adore the Golden Fleece , But finding nothing there , but Stones , and Brick , He stood amazd , and said , with a deep groan , My Ungratitude has turnd this Gold to Stone . The MORAL . Put not thy Cloaths off , till thou goest to Bed , Part not with all thy Estate , till thou art Dead . Another out of I. C. Niemant en ontkleet him ●eern eer hy slapen gaet . That is , Let none Undress before they go to Sleep . Another out of the same . Wiljie mijn Erf ? wacht tot Ick sterf . That is , Wouldst have my Gold ? stay till I 'm Cold. Or thus , If thou' rt desirous , Friend , my Land to have , Wait patiently , until I am i' th' Grave . Another out of the Italian . Quanto piu l' uccello e ve●chio , tant piu mal voluntieri , Lalcia la piuma . To this purpose I. C. Wat mach men van een ouden Mensch vegeeren ▪ Hoe ouder Doghel , hoe nooder , u●t de Deeren ? That is , Why should an Old Man give away 's Estate ? The oldest Birds , of Feathers have most need . Out of I. C. Al 's de Dogel komt tot aen haer lesie dagen Dan staen de pluymen diep , en vaster alsse plagen . That is , The older the Bird , the deeper and faster the Feathers . FAB . CII . The Herdsman . A Herdsman rangd about the Fields , to find A Heyfer , he had lost , and made a Vow , To sacrifice a Kid to Iupiter , If he would shew him where his strayd Beast was ; After long search , he found him in a Wood , And a fierce Lion , feasting on his blood : Then being ready to fall dead with fear , O Iove , said he , I promisd thee a Kid , If thou wouldst shew me who had stole my Steer , Conduct me back in safety to my House , I 'll give thee the best Bullock in my Stall . The MORAL . The Gods know best what 's fit for them to grant , Men often pray for that , they had better want . FAB . CIII . Mercury . JUpiter orderd Mercury to prepare A lying Potion , for all Tradesmens use ; He pounded the Ingredients in a Mortar , Observing punctually measure and weight , And brought it to his Patients when made up , All of them , but the Taylor , took the Dose , Yet there remaind much Liquor in the Cup , All which the Taylor greedily drank off . The MORAL . Ever since that , All Tradesmen have been Lyars , But Taylors more Notorious than the rest . FAB . CIV . Apollo and the Deceiver . ONE in his own opinion , wondrous Wise , Holding a Bird in 's Hand , to Delfi went , And getting near the Altar , thus he spake : Tell me , Apollo , tell me presently , Is this Bird , in my Hand , alive or dead ? Being prepatd , to prove Apollo lyed , Had he , It Lives , or It is Dead , replied ▪ For if the Oracle had said , it Lives , He would have killd it , and produc'd it Dead : But if Apollo should , it 's Dead , reply , He would shew it alive , and let it fly . Apollo knowing his intentions , said , 'T is as you please , either Alive , or Dead . The MORAL . They Cheat their selves , who think to Cheat the Gods. FAB . CV . The Hart and Horse . In the First Book of Horaces Epistles , and the Tenth Epistle , the Fable of the HART and HORSE is thus express'd . CERVUS equum pugna melior communibus herbis Pellebat , done● minor in certamine longo Imploravit opes hominis , frenumque recepit : Sed post quam victor violens discessit ab hoste , Non equitem dorso , non frenum depulit ore , Sic , qui pauperiem veritus , potio●e metallis Libertate caret , dominum vehit improbus , atque Serviet aeternum : quia parvo nesciet uti . FAB . CVI. A Parafrase of the same . AHart happend to quarrel with a Horse , And beat him out o' th' Pasture by main force . Who not being able to endure th' Affront , Retird to th' Woods , and resolvd there to stay , Till he had found a sure , and speedy way To cancel his Disgrace , by sweet Revenge . At last , he fixd upon a strange Resolve . In suppliant posture to crave aid of Man , Of Man , whom hitherto he had defied , And never sufferd on his Back to ride , Of whom , he had been jealous all his life , Keeping himself untouchd , unbackd , untamd . To him he goes , and his sad Story tells , I 'll be at your disposal , Sir , said he , If you 'll avenge me of mine Enemy . The Man had often seen this stately Beast Wantonly galloping about the Fields , And much admird his Strength , Spirit , and Shape ; Often employd both Stratagems , and Force , To get him into 's power , but all in vain , And now on that design he thought no more , But as impossible , had given it ore . Wondring to see him , on his own accord Render himself , his proffer he accepts , With joy , and promises to do him right . Then did the Horse , with patience admit The Saddle , Holsters , Pistols , Bridle , Bitt , And the armd Champion too , Booted , and Spurrd . His Soul was so intent upon Revenge , He did not feel the heavy Load he bore , Tho' never any prest his Back before . With winged speed , his Rider he conducts To his Foes Haunt , at this unwelcome Sight , The affrighted Hart betakes himself to flight , But being Fat , and Pursy , was soon tir'd , And by the Horsemans Spear , pierc'd thro' the side ; The warm blood gushing from his gaping wound , With Tyrian Purple died the Verdant ground . The Horse rejoycd to see his Enemy dead , And in 's return , thus to the Conqueror spoke ; You have repaird my Honour , slain my Foe , Pray Sir , accept my Thanks , and let me go . The Man replyd , that Bargain 's yet to make , Since I have servd your Turn , you must serve mine . I am your Master now , which said , he gave Srict orders to his Groom , to keep him safe . Whilst he was Young , he many Races won , Afterwards , hunted Fox , and Hare ; being Old , He Plowd , and Harrowd , carried Grist to th' Mill , And Lime , and stinking Dung to th' Fallow Field , Did all the Drudgery of the House , fed ill , Being no more regarded than an Ass , And when he had finishd his laborious Life , Was at last , carried in a Cart to 's Grave . He had 's Revenge , but livd , and died a Slave . The MORAL . Who lose their Liberty , and win Revenge ▪ Make a bad Bargain , and buy Gold too dear . Another . May they , who t' enslave England are inclind , No better Usage , from their Rider , find . FAB . CVI. The Calf and Ass. A New-weand Calf , and a laborious Ass , In the same Field , sed on the tender Grass , And as they were i' th' midst of their repast , The affrighted Calf cryd out , I hear a Drum , And see a Band of Soldiers march this way , What will become of us , if here we stay ? Let 's go to the next Wood , or Cave , and hide . 'T is best for you , to fly , the Ass replyd . You are in greater Jeopardy , than I , For , if you fall into your Enemies power , It is impossible you can live an hour ; To th' Pot and Spit you go , are Boyld , and Roast , And feast the hungry Soldiers , at your Cost ; I have no reason to dread such a Treat , Lean Asses Flesh is not such tempting Mear , Nor , do I fear , to be a Captive led , For , I , where ere I live , must earn my Bread : My Fate 's the same , set me down where you please , There is no place where Asses live at Ease : I can't expect Fortune should change her Stile , And in my latter days vouchsafe a Smile ; She ever has , 〈◊〉 will , me expose To Hunger , heavy Burthens , and hard Blows . Without concern I hear the Trumpet sound , Nor do I care , by whom the Battle 's won , Either French , or English , Ottoman , or Hun , I must remain a Slave , till my Life 's done . The MORAL . It concerns those who have Money in their Purse , From Innovations , to preserve the State. Unalterable is the Poor Mans Fate ; He may change Masters , and be ne'er the worse . FAB . CVII . Hope . HEalth , Wisdom , Wealth , Empire , and all the Goods That Mankind can enjoy , or can desire , Iove put into a Pot , and soald it up , Then gave it to a Friend , on Earth , to keep , With a Command , he should not break the Seal ; But he could not refrain therein to peep . Upon the opening of the Pot , they all Returnd in hast , to Heaven , from whence they came . Only Hope , loath to depart , stayd on the Brim . And ever since , is to the Afflicted Kind , Loving their Company , whom Fortune hates . The MORAL . Hope , of all Miseries that Men endure , Is the only Cheap , and Universal Cure. Cowley . FAB . CVIII . The Nose . WHat shall I do with this prodigious Nose ? On which a cluster of young Noses grows , Of various Magnitudes , and different Shapes , All Red as Rubies , or Burgundian Grapes . A Nose that 's pointed at by all I meet , That frights the Boys and Women in the street , And my self too , when , in a Glass , I see 't . A Nose , that every hour , worse and worse grows . I can't endure it longer . Off it goes . Bring me a Razor , Boy , or a sharp Knife . Thus spoke , a Man , weary of 's Nose , and Life . But when the Knife toth ' root of 's Nose was laid , He stopt , and to himself thus calmly said : Hold , think a while , may I not , by this Fact , Incur the Penalties of the Coventry Act ? Instead of mending , shall I not spoil my Face , And bring upon me , Pain , Expence , Disgrace ? Strangers will swear 't was a Venereal Wound , And shun my Conversation , as Unsound . Out of the same Glass they 'll refuse to drink , And stop their Noses , at my Notches , stink . My Smart will be increas'd , my Cure delayd , Until the Surgeon 's bountifully payd . I shall repent too late , when thou art gone , 'T is better to have an Ugly Nose , than none . If we two part , I run risque of my Life . Nose , keep thy Place , Boy , take away the Knife . The MORAL . Some Remedies are worse than the Disease . FAB . CIX . The Traveller and Tortoise . A Traveller , on a long Journey bent , Enter'd a Wood , just as the Day was spent , Ready to faint , and resolvd there to sleep , Until the Sun should out o' th' Ocean peep . To get new Strength , and fresh Spirits create . Then , as he thought , he on a Hillock sate . But , what to him appeard a rising Land , Was a great Tortoise , coverd o'er with Sand. Who , pincht with hunger , travelld all the Night In search of Food , to appease his Appetite . Cropping the tender Herbs , he found in 's way , Without making a Halt , or the least stay . His constant , tho slow motion , much ground rid , And brought him , far from thence , where he lay hid Next morn , the Traveller about him gazd , And stood surprizd , confounded , and amazd At the great Alteration of the Scene , And could not comprehend what it should mean : What a strange Metamorfosis is this ? All things I saw last Night , this day I miss . When I sate down to sleep , he said , there stood A Rocky Mountain , and orelookt the Wood. A stately Palace grac'd a pleasant Hill On my right hand , why is it not there still ? Is it removd , pulld up by th' roots , or sunk ? Have I my Wits lost ? am I Mad , or Drunk ? Nothing its Place , nothing its Shape has kept , Besides this Sandy Bank , on which I slept . Then , taking of it , an attentive view , He saw it move , and what it was he knew . The MORAL . Time passes unperceivd , Pale Death draws near , And steals us hence , before we know we are here . FAB . CX . The Birds and Fenix . IN former Times , the Empire of the Birds Did not belong to the Kings Eldest Son. Or any other of the Royal Blood , But was disposd of , as the States thought good . The Bird , who had most Votes in the Grand Diet , Was ownd King , and possessd the Throne in quiet . Of that Assembly , such the Customs were ▪ It was , freely , Elected every Year Out of each several Species of Birds , But might not Act , until the King was dead . Freedom of Speech , Liberty in Debates , Were Fundamental Privileges of those States ; The greatest , and the least , were Equal there , None were brow-beaten , none of them domineerd : The Wren was not despisd , nor the Eagle feard . No Votes were to be bought , or sold ; no Bribes Given , to corrupt the Officers , or Scribes : And many more , too long , here to inesrt . A King died , and the August Assembly met , A sit Successor on the Throne to set . The first day of the Sessions , 't was decreed , No Bird of Prey should to the Crown succeed ; For they had , heretofore , their Tyranny felt . This raisd the Ostriches , and Peacocks hopes , To obtain the Crown , by their Embroiderd Copes . The Pulses of some of the House they tried , But found themselves , even by their Friends , denied . Several Factions , and Cabals were framd , But , before any Candidate was namd , A Politic Parrot to the Rostrum fled , A Parrot , by a Learned Doctor bred , Who often to him talkd , and sometimes read , And with Chymeric Notions filld his Head , Out of old Legends , and Romances culld , Wherewith the World had a long time been gulld . Having cravd Audience , he his Speech began : Let not this Noble Senate take it ill , That I presume , my Advice to interpose , Hear it then , if you think fit , with me close . Under the Cope of Heaven , there is but one , Of all the Birds , worthy to mount the Throne , No more than One. Then he the Fenix nam'd , And on his Vertues , a long hour declaimd , With so Pathetic , and Perswasive Note , That it upon the Attentive Senate wrought To choose the Fenix , by Unanimous Vote . 'T was next debated , how the Instrument Of his Election , might to th' King be sent ; And how the Ambassadors should find the Road , For they were all i' th' dark , as to 's Abode . Ten thousand Couriers , with expanded Wing , Were sent abroad , in Quest of this new King. They visited every Climate , every Zone , All parts o' th' Globe , which yet remain unknown : Seas , Mountains , Lakes , every Hill , every Plain , Caves , Grotto's , Hermites Cells , but all in vain . Tho' a strict search was made , all the World round , This PERFECT KING could never yet be found . The MORAL . Britannia bless thy Fate , thy Prince revere , If there 's a FENIX in the World , 't is here . FINIS . 
A75953	----	The Phrygian fabulist or, The fables of Æsop: extracted from the Latine copie, and moraliz'd. By Leonard Willan Gent. Aesop's fables. English This text is an enriched version of the TCP digital transcription A75953 of text R177 in the English Short Title Catalog (Thomason E1371_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 290 KB of XML-encoded text transcribed from 108 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A75953 Wing A732 Thomason E1371_1 ESTC R177 99860248 99860248 112365 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A75953) Transcribed from: (Early English Books Online ; image set 112365) Images scanned from microfilm: (Thomason Tracts ; 179:E1371[1]) The Phrygian fabulist or, The fables of Æsop: extracted from the Latine copie, and moraliz'd. By Leonard Willan Gent. Aesop's fables. English Willan, Leonard. Cross, Thomas, fl. 1632-1682, engraver. [32], 184 p. : port. (metal cut) Printed by W.D. for Nicolas Bourn, at the south entrance of the Roial-Exchange, London : 1650 [i.e. 1649] In verse. The portrait of Willan is signed: T: Cross sculpsit. Annotation on Thomason copy: "Nou: 8 1649"; 50 in imprint date crossed through. Reproduction of the original in the British Library. eng Fables, Greek -- Translations into English -- Early works to 1800. A75953 R177 (Thomason E1371_1). civilwar no The Phrygian fabulist: or, The fables of Æsop: extracted from the Latine copie, and moraliz'd. By Leonard Willan Gent. Willan, Leonard 1649 45058 24 20 0 0 0 0 10 C The rate of 10 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-03 TCP Assigned for keying and markup 2007-03 Aptara Keyed and coded from ProQuest page images 2007-07 Pip Willcox Sampled and proofread 2007-07 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The Phrygian Fabulist : OR , THE FABLES OF AESOP : EXTRACTED From the Latine Copie , And MORALIZ'D . By LEONARD WILLAN Gent. Puerilia Ludibria Hominum Studia . LONDON , Printed by W. D. for Nicolas Bourn , at the South Entrance of the Roial-Exchange , 1650 , TO THE RIGHT HONORABLE Edward Earl of Dorset , Knight of the most noble Order of the GARTER . SIR , IN those happie daies , while yet Apollo's Tree ( as a preservative against the wrath of Heav'n ) flourisht at everie noble Patriot's Gate : your careless eie by chance surpriz'd a Virgin scarcely drest , Poor Astraea , whose Tongue and Habit I had fashion'd to our use ; by Her Access to your Protection , pretending to have won fair shelter from the blasts of Critick Tongues ; and as the Right of my Respects , to have tender'd unto you , My Lord , the first fruits of my Pen ; but e're her Pastoral Reed could vent her humble strains , 't was silence't by the clamours of the Drum. My Designs are the same they were , my Lord ; the Subject's onely changed with the Times , which ( since most Pens were fashion'd by the Sword ) Weight want's not in the Election ; In which regard , my Lord , by chance This falling to my hand , I have adventur'd to prefer to yours . Although perhaps the Character thereof would in a vulgar eie scarcelie win Credit to move Acceptance or Perusal ; A Piece so Antick , ev'n worn out of use . And truly had I as slightly it perus'd ; I should in my Judgment have blemisht your esteem , and in your Judgment forfeited my Own , to have presum'd to give it so eminent an Introductor , as your Self ; The publick Oracle to whom all Doubts appeal : But finding so large a Catalogue of the choisest Autors of everie Age , becom Interpreters to This ( though I confess but slight Expositors ) It added yet new Fervor to my Will , to make This your Divertisement , the onelie Object of my Industrie , wherein I hope the Errors you shall finde will meet a favoring Censure , when you , My Lord , are pleas'd to weigh the varietie of the Subject , not absolutelie scrutable ; The Troubles of the Times in which it formed was ; and the Integritie of His Passion to your Interests ; who is My Lord Your humble Servant LEONARD WILLAN . THE LIFE of AESOP , Collected from Maximus Planudes . MAnie ( in all Ages ) have made it their peculiar studie to search into the nature of humane things ; but amongst those , whose Notions have com to the light of Posteritie , few or none have Aesop parallel'd ; who , as by divine Inspiration atteining the perfection of moral Knowledg , may justly bee said , therein , to have born awaie the Glorie from them All : who neither by intricate definitions , nor abstruse reasoning nor from preceding examples admonishing , but onely by pleasant Fables instructing , so won the affections of the Hearers , that it seemed to them a shame , that they indued with reason , should not wisely act , and foresee those things that might bee for their advantage or prejudice , as did the Beast and Fowl hee figured . In which image of his Philosophical Common-wealth ▪ seeming rather to Philosophize in works , then in words . Hee was a Native of Ammoria a Citie of Phrygia , sirnamed the great ; by fortune a slave ; but the subjection of his Bodie could not corrupt ▪ nor yet inthral his Minde . As little gratious in his form had Nature likewise been to him , beeing of all men of that Age the most deform'd : Sharp-headed , flat-nos'd , pouch-mouth'd , short-neck't , crook-back't , tun-bellied , Baker-kneed , bow-leg'd , inverst-footed , all which were varnish't with a hideous black , which gave him the distinction of his name , Aesop implying Aethiop . To these a voice obscure and inarticulate ; so that in him all Pieces did agree , as hee were predesign'd to ignomie . But though in Bodie thus irregular ▪ his wit was sudden , and invention sharp , yet becaus not communicable , his Master him ( as fit for no domestick use ) imploied onely to dig up the soil : to which with much alacritie hee still appli'd himself . The Steward to this Lord ( to shew himself carefull to his Master's trust , and the Soil gratefull to his Master's cost ) presented unto him the choisest Figs the Season had afforded , which to the trust of a domestick given , till hee disposed were thereof to eat : the Trustee with his Fellows privately contriv'd to eat the Fruit , and to charge Aesop with the theft thereof : who by these Mates accus'd , was judged guiltie , and to Supplice brought : But Aesop prostrate at his Master's feet , obteining a Repriev , a flaggon of warm water brought before them all , wherof part drinking , he to his Fellows the remainder gave , the warmnes of the water suddenly a loathing caussed in their Stomachs , provoking them to vomit : from Aesop onely the pure water came ; but his Accusers with the wa●er straight disclos'd their guilt ; who justly suffer'd what they had prepared for the Innocent : while Aesop with Applaus dismist , returned to his work . On which intentive two of Diana's Priests , by chance , had lost their waie , to him repaired for direction , to which ( after som small refection given them ) Aesop became their Guide : for whose benevolence , the gratefull Priests addrest their zealous Preirs to Heav'n , like Grace from thence might bee enlarg'd to him . Aesop return'd travel had soon o'recom his sens with sleep , in which hee dream't Fortune appear'd to him , loosing his fetter'd tongue , and him inspiring with this moral facultie ; from which hee waking , found the success of what was figured ; thankfull to Heav'n , Aesop , o'recom with joie , himself addressing to his task again , espied the Steward Zenas ( for som slight fault ) sharply correcting one of his Mates with blows : Aesop reproaching him his daily crueltie , threatned to make complaint unto his Lord . The Steward much amaz'd to hear him speak , and jealous now hee might provoke his Master to displeasure against him : to frustrate which , hee against Aesop ( with fals suggestions ) prepossest his Lord , which credit winning , wrought so much dislike , that Aesop was surrendred solie to his hands , him to dispose of , as best liked him : whereon a passing Merchant requiring of him what hee had to sell ; Zenas presented Aesop ; the Merchant much incenst , as hee had mocked him , in contemt of the proffer turn'd suddenly awaie : accosting whom , Aesop desir'd him to accept the sale , hee might bee usefull to him ; in that , perhaps hee might at home have som unhappie Boies , o're whom if hee might but preside to keep them in aw , hee should to them as an Hobgoblin bee . The Merchant pleas'd with the conceit , tender'd his Price , and mongst his new Mates , bid him choos his Pack : Aesop heeron took a great Basket , which was fil'd with bread for their Provision , whereat his Fellows much derided him , in that hee had the greatest , might have took the least : but ere they travel'd far , few meals had Aesop's carriage made so light , they envied him his burden . The Merchant with his Troop to Same 's com , exposed Aesop and his Mates to sale : whom Xanthus a Philosopher abourding ( neglecting Aesop ) strictly examin'd of their Faculties , they made replie , That they could all things do ; at which Aesop laughed scornfully : which Xanthus scholars observing , they desir'd him , hee would Aesop prove ; to whom addrest Xanthus ask't , What hee was ? Aesop said , Black : Xanthus said , hee mistook , hee ask't , Whence hee was born ? Aesop replied , from his mothers womb . Xanthus said hee yet not apprehended him , hee asked him . In what Place hee was born ? Aesop repli'd , His Mother ne're told him , whither it were above stairs or below . Xanthus ask't , What hee could do ? Aesop said , Nothing ; his fellows All but lately had ingrost , and nothing left to him . Xanthus ask't him if hee bought him , if hee 'd not run awaie ? Aesop repli'd , if such his purpose were , hee 'd of his Counsel not his Master make . Xanthus objected , that he was deform'd ; Aesop replied A Philosopher ought to make the Minde & not the Bodie the Object of his choice . The Scholars much delighted with his wit , tender'd his Price ; & gave him to their Master for their use . The standers by o'rehearing of the Price , much wondering at the meanness of the same , ask't , who it was that bought him ; who him sold . But ( asham'd of his value ) neither would declare themselvs : Whereon Aesop said , Hee was the Partie sold ; Xanthus the Chapman ; The Merchant made the sale ; if neither this avouch 't , then hee was free ; Aesop brought home , no pleasing object was to Xanthus wife : But Aesop shewing her the prejudice a handsom slave might bee unto her Fame , restrain'd the violence of her Passion ; which better yet to pacifie , Xanthus to a Publike Garden went , to buie for her a Present of the choisest Fruits , with him Aesop taking to conveie them home . Arrived there , the fruit beeing gather'd and delivered ; for which Xanthus beeing about to paie ; the Ga●dner prai'd him to accept of them , hee onely did desire of him solution to one doubt , which was , Why those Herbs planted by his hand , though water'd and manured diligently , yet slowly took increas : but what sprung from the Earth of their accord , although neglected , sooner germinate ? Xanthus ( not knowing what els well to saie ) replied , this , as other things was in the Government of Divine Providence : at which Aesop laughing ; Xanthus incenst , ask't , if in it , hee had derided him ? Aesop replied ; not him , but who him taught : For what was by Divine Providence don , by wise men onely should bee scrutable : desiring that the resolution might bee left to him ; which granted , Aesop thus answered it ; A Woman having children by the first , became the Wife unto a second Husband , who children also by a former had : unto the children shee brought forth , the Wife a most indulgent Mother was ; but unto those of which shee found her Husband prepossest , a churlish stepdame , whose rights shee often them abridg'd , to cherish more her own : So the Earth , to those that were her proper Issue , as Legitimate , plentifully administred : But unto those that planted were by Art , as Bastards , scarce afforded Nourishment . The Gardner with the Answer satisfied ; bad Aesop fetch fruit gratis when hee would . When home return'd : Xanthus bad Aesop ( among other things ) prepare a pair of Hog's feet for his Supper , which on the fire set ; Xanthus , occasion seeking to correct his Slave , as hee was busied on som other thing , took privately out of the Pot a foot ; which Aesop not long after missing ( foresaw som snare was laid to intrap him ) ran forthwith to a Stall at hand , and from a Hog , lately shut up to fat , chopt off a foot , drest it , and cast it to the rest i' th Pot ▪ Xanthus ( in the Interim ) doubting , when Aesop should miss the foot hee took for fear of Punishment would run away , went secretly , and cast it in again : when they were boil'd , as Aesop pour'd them forth . Xanthus discovering five feet in the dish , ask't , How that came to pass ? Aesop abash't , required , How manie feet two Hogs should have ? Xanthus said , eight ; Aesop replied , the number then was right ; five in the dish , and the other three the fat Hog had , was inclos'd in the Stall . Xanthus incensed ; Aesop desir'd his Patience , saying , Hee well knew , that from addition and reduction in quantitie could happen no error in the whole sum . Next daie a solemn feast was held by Xanthus Scholars , where hee collecting of the choisest meats , to Aesop them delivered , with a charge , hee should to them present it , lov'd him best : hee on his Mistress thinking to bee reveng'd : came home , and in her hearing , uttering his late charge , Licaena cal'd , a little Cur his Master of en plaid with in his lap , and gave to him the meat ▪ his Mistress heeron high in rage and grief , withdrew unto her Chamber , there with manie tears bewailing this affront , as suppos'd from her Husband . Aesop return'd ; a great dispute arose amongst the Philosophes , When the greatest disturbance should befall mankinde . The Question not at Table satisfied , Aesop had leav to speak , who said ▪ This happen would in the last Resurrection of the dead , when each one should require , what once they had possest . Aesop's facetious wit heeron all much approved , and by them strait another was propounded : Why Sheep led to the slaughter , as Swine no clamours vent : The Question at a stand ; Aesop repli'd ; Sheep usually were handled to bee milkt , and of the burden of their Fleece to bee devested ; in which took from their feet , no ill suspected from the sight of iron : but Swine that neither milked were nor shorn , well knew for these respects not to bee drawn , but for their flesh , which onely was of use ; therefore just reason for their out-crie had . Aesop's conceit much laughter moved till the Feast broke up . Xanthus returned Home , his Wife reproach't him her indignitie , as judging it from him ; who much amaz'd , cal'd Aesop to enlighten the disorder ; Aesop said , hee perform'd but his commands in giving this his Present to the Dog ; as to them lov'd him best : for though his Mistress seem'd benevolent , yet when reprov'd , shee would revile again , the Dog though threat and beat , return'd with new endearments to his Master 's Lap. But all this in his wives opinion could not Xanthus clear , who to her Parents strait in this distaste repair'd ; to the disturbance of her anxious Husband ; whom Aesop finding much perplext , to pacifie this trouble , by his act procur'd ; practis'd this slight , to fetch her home again . With a great Basket hee to Market went , which hee well stored with the choisest Fowl , then near the dwelling where his Mistress was , enquired for such rarities , might grace a Nuptial Feast . Which beeing by one of the Domesticks over-heard , hee busily curious , unto Aesop came , to know for whom this Preparation was ▪ Aesop ( faining him not to know ) repli'd ; for Xanthus the Philosopher , who on the morrow should a fair Virgin wed . The Servant home returning with this hastie news , fil'd Xanthus wife with rage and jealousie , who strait flew home to frustrate this design , where joifully received , with the Provision , feasting , shee was reconcil'd . And to congratulate this new Union , Xanthus next daie his Scholars made his Guests ; commanding Aesop for the entertainment buie the best of things . Aesop ( whose aim still was to mock his Master's learning ) thought , hee would punish him for this his unadvis'd Commission to Market went , where buying nought but tongues , home hee return'd and drest them sundrie waies . The Guest arriv'd ; first boil'd tongues hee sent in , whereat they all commended Aesop's ingenuitie that to Philosophers for the first Mess thus had served Tongues , the Ministers of knowledg . For the next service , rosted Tongues was set , for the next bak't ; So that in Sum they nothing had but Tongues ; at which the Guests were much abash't , and Xanthus much incenst ; who Aesop calling rebuked with much furie : Aesop returned thanks to him ; in that hee favour'd him with that advantage in this his reproof , to cal him to account for this his default , in the presence of Philosophers , who had capacitie to judg the Nature of his Crime , if such there anie were , then turning to his Master , said , He bad him buie of all things the most excellent ; Appealing then to the Assemblie , ask't , What there could bee more excellent then Tongues ; by them all knowledg was communicated . Cities erected , Laws establisht , Nuptials celebrated , Men protected , Friendship confirm'd ; in brief the Commerce of man's whole life consisted onely in the use thereof : At which all smiling approv'd what Aesop said ; Xanthus himself ( on Aesop's fault ) excusing to his Guests ; said , they should sup with him ; and to the end they should no farther bee abused in their Entertainment , they should bee witness to the charge hee gave ; then calling Aesop , with purpose to intrap him , bad him for their Supper buie the worst of things : Which Aesop did ; and for their Supper nothing serv'd but Tongues again . Summon'd heeron to answer his Delinquencie : Aesop for his Defence insisted o' th particulars of his Charge , that nothing ever wors could bee then Tongues : By these , quarrels were begot , Men slain , Lies forged , Execrations dispensed , Perjurie vented , Kingdoms overthrown ; and in brief thereby the whole life entangled in error ; whereat the Guests not so well pleas'd , one of them said , If Xanthus were not arm'd with Patience beyond the suffrance of a Man , Aesop would make him mad : whom Aesop strait reproving , said , Hee was a busie curious fellow to incens the Master so against his Servant . Xanthus occasion taking to beat Aesop , in that hee blam'd his Friend as curious ; impos'd a Charge on him to bring him One , that was not so . Which to effect , Aesop went forth into the street , where looking earnestly about him ; hee descried a man a long time in a corner had sit still immov'd : Aesop ( him judging som simple idle drone ) invited him to Dinner from his Master ; the Clown not asking who his Master was or where , went home with him . Xanthus admiring much this his new guest , askt Aesop , who hee was : Aesop repli'd a man not curious , such as hee had commanded him to bring . Xanthus his wife strait whispering in the ear ; desir'd her to fulfill what ere hee bad her do , hee might advantage win to punish Aesop's Insolence : forthwith his voice exalting , bad her bring som water to wash the feet of this his welcom Guest : Prefiguring to himself , his Guest would in civilitie refuse so mean a Ministrie from so fair a hand ; and in so doing Aesop might bee convicted ; of which his wife desirous appli'd her self thereto with diligence . The Clown esteeming this as a peculiar grace to honor him , his feet extended without Cerimonie ; which washt , as rudely hee sat down . Xanthus pursuing still his Purpose ; bad fill his Guest som Wine imagining his Guest would in good manners move the Cup might first have been prefer'd to him ; the Clown esteeming this as right to his respect , accepted it , and cleared with the Cup the doubt ; then eagerly fell on the Mess that nighest was to hand ; which , Xanthus following his design , condemned much in that it not well ordered was ; and calling for the Cook , reviled him with sharp rebukes , which were pursu'd with blows ; the Clown without intermission feeding , said , The Meat was verie good , Xanthus might saie , and do his Pleasure , it not concerned him . Xanthus much vext hee could not trap his Guest ; at last service a Marchpane , seem'd much to mislike , and calling for the Pastrie-Cook , reproacht him manie defects i' th composure ; who made replie , Had it not been well bak't , hee might have born the blame ; but the fault beeing in the making , his Mistress therein was to bee condemn'd , who onely had a hand in it : Xanthus a private signal giving to his wife , stept in a furie to her , saying , since 't was her fault , shee onely for it should bee burnt alive , then to the fire bearing her in his Arms , paused a while , exspecting when his Guest would run to rescue her . But hee fast tied by the teeth , praid Xanthus , if hee pleas'd to hold his hand awhile , hee would fetch his Wife too , they both might burn together . Xanthus admiring the immotion of the Clown , yielded the Victorie unto Aesop's choice : and forthwith sent him to the common Bath , to bee inform'd what companie there was , if few or none , his resolution beeing then to bathe himself . Aesop on his errand hasting , encountred the chief Magistrate ; who knowing hee belong'd to Xanthus , askt him , Where hee went ? Aesop in haste repli'd . Hee did not know ; the Magistrate believing this slight answer made in scorn of him , committed him to Prison : Passing to which , Aesop said to the Magistrate , hee now might see how pertinently hee had answer'd him , hee did not know that hee should go to Prison : The Magistrate much pleased with his readie wit , forthwith enlarged him : Who coming to the Bath , observed manie there , who at the entrie stumbling at a stone , past to and fro not much regarding it : Onely One came , and ere like chance befel him , it remov'd . Aesop return'd , inform'd his Master there was but one man onely in the Bath . But Xanthus thither com , finding a multitude , reproved Aesop for abusing him : Aesop repli'd ; all coming to and fro , had stumbled at a stone just in the entrie laie , One onely had remov'd it ere hee past , to whom the rest compar'd hee could not judg them men , giving such slight evidence of that facultie , which should for such distinguish them : heeron Xanthus not judging it a fit time to bathe , withdrew from thence unto a private Feast of his Societie , to which som time before hee was invited ; where on discours of lustie Bibbers , hee high in wine and fancie boasted , hee onely would exhaust the Sea , by drinking it , which proffering by wager to make good , found an Accepter there , who from their hands deposited their rings , to confirm the Contract , which was the losers dwelling hous consigned was thereby unto the winner . Xanthus , his wits recovering with his sleep missed his ring next morning , as hee washt ; whereof Aesop hee examining , found to his grief the Error hee had don , and to his succor , with large proffers , summon'd Aesop's wit ; Aesop repli'd , to win there was no possibilitie , but his Engagement to withdraw , that hee assur'd him of . Which as Aesop advis'd , was thus pursu'd : Th'Assemblie met the wager to determine ; Xanthus immov'd no part of it deni'd , himself preparing to the enterprize ; of the sea water taking a full Bowl ; first loudly publisht the Particulars , which were , hee should the Sea drink drie , his adversarie therewith summoning , as his part to stop all rivers fell into the deep , it beeing the Sea hee onely was to drink , not the fresh waters thither issuing , which demand held but just , and either Part impossible ; the wager was withdrawn . Xanthus securing both his Fame and Goods by Aesop's subtiltie . When home return'd ; Aesop requir'd his freedom for his recompens , to which unwilling , Xanthus bad him first to go forth , and if two Crows hee did discover , to bring him word thereof , it would bee to him a good Omen ; if but one , it did protend ill hap . Aesop went forth , and spying two , return'd ▪ informing thereof , Xanthus , who , hasting forth to see them , found but one ; the other in the interim beeing flown awaie : whereon Xanthus believing Aesop had derided him , fell on his skirts with blows : during which fraie a Messenger came in to invite Xanthus to a Publick Feast . Which hearing ▪ Aesop reproacht his Master this his Augurie : saying Hee that had two Crows seen was heaten , his Master that but One , was feasted : Xanthus to gratulate this Entertainment ; another made soon after : at which Aesop had charge to let in none but such were letter'd men . Aesop ( as hee was wont ) his Master's learning to deride , kept the Door shut , and as the Guests knockt , askt , what the Dog mov'd ? At which without replie , distasted All return'd ; but one , who when Aesop askt , What the Dog mov'd , repli'd , his Ears and Tale , to whom free entrie Aesop onely gave . Xanthus perplext to see his Guests , but this , had All deceived him , was at next meeting inform'd of the Caus : Aesop to judgment cal'd , objected in defens , his charge was onely the literate to admit ; for Proof whereof , hee onely askt , What the Dog mov'd ? But they not able to resolv , hee could not judg them of those Guests , his Master purpos'd to receiv . Xanthus ( for shame , concealing his displeasure , till time produc'd a juster caus of Punishment ) went forth with Aesop to view the Publike Monuments of the dead ; where on a Column , Aesop finding this Inscription ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . ) askt of his Master , If hee could interpet it ; Xanthus confest his doubts ; Aesop desir'd to know what his reward should bee , if hee thereby a secret Treasure should disclose to him . Xanthus repli'd , His Libertie . Aesop heeron four Paces measuring from the Tomb , dig'd up the Earth , and found a Pot of Gold ; which to his Master bringing , hee his Promiss clame'd . Xanthus said , first hee should expound to him the Sens of the Characters , which hee more prized then the Gold , was by them figured ; which Aesop thus did , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : which is , Going from hence four Paces , digging thou shalt finde a Treasure of Gold . Xanthus said , Since hee was so subtil hee should not bee made free . Aesop vext ▪ thus abus'd , said , Hee must further let him know , This Treasure should bee given to the Bizantian King . Xanthus demanded , Whence hee had learnt that . Aesop repli'd , the same letters did infer the same , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Which is , Give the Treasure of Gold which you have found to Dionysius the King . Xanthus now fearing to bee dispossest , bad Aesop silent bee , hee should enjoie his libertie , with half the Gold to boot . Aesop said , half was his right without his Gift by the Intention of the Erector of the Monument . Xanthus askt ▪ Where hee found that ? Aesop repli'd , in the same Characters it was figured , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : which is , Receiv'd , going away , divide the Treasure of Gold , which you have found . Xanthus said , when hee came home hee should both have his share and libertie . Both beeing return'd : Xanthus in fear that Aesop should divulge his new adventure ; cast him in Prison . Where Aesop shamefully reproaching him the breach of his Promiss , was at length set free : but not restored to his libertie : which Aesop him assur'd hee should ere long attein against his will ; about which time hapned this accident in the Samian State . As they were in the Cerimonie of a solemn Feast , an Eagle had trust up their Publick Seal , and dropt it in the bosom of a Slave . Amaz'd at this new Prodegie , the Magistrates repair'd to Xanthus as the chief Philosopher , t' expound the Mysterie : but hee as full of doubt as they , som time required thereon to deliberate . In which Aesop perceiving Xanthus full of trouble , knowing well the caus , desir'd him to cast the burden of his doubts on him , and the next daie to let the Samians know it was no part of his Profession to interpret Auguries , but that hee had a Boie , who skilfull was therein , and what they sought was able to resolv ; and if hee did enlighten the Presage , it would an honor to his Master be , who had in his Possession such a slave , but if hee fail'd therein , the hazzard of the Error would solie fall on him ; to which persuaded , Xanthus next daie what Aesop had adviz'd , communicated to the Samians , whereon Aesop summon'd , Publickly stood forth and said , That Fortune ( still the Minister of strife ) had cast the prize of Glorie betwixt the Master and his slave , which if the servant from the Master bore , in envie hee should nothing gain but blows : and if hee failed in the Enterprize , like stripes would punish his Presumtion , which disadvantage to avoid , Hee first desir'd the People to procure his libertie ; the People heeron all with one assent , required Xanthus to enlarge his slave , as a peculiar Grace unto the Citie . Xanthus not verie forward to the motion was checked by the President , assuring him , if hee did not assent thereto , to make it their own Act. Xanthus perceiving no evasion , yielded his right , which by the common Crier published ; Aesop the Augure thus interpreted : The Eagle , as the King of Birds , impli'd a Regal Power ; The publick Seal , the Government of their State , the ravishing of the same , and fal thereof into a Bondmans brest , prefigur'd the Power aforesaid should force from them their Libertie , reducing them to servilitie . The Samians on this Presage fil'd with grief , dissolv'd : Soon after Letters had from Craesus King of Lydia , by which they summon'd were to bee his Tributaries , which not accepted , to prepare for War . The Samians doubtful what heerin to do , ere farther they proceeded , would consult with Aesop , who them assur'd ; there was , as then , no Place for Councel left ; since the more pow'rfull still must bee obeied ; to which at present hee advized them , saying , That Fortune had in each man's life laid forth two severall waies : The one of Libertie , the Entrie whereof was difficult and rough , but the end smooth and pleasant . The other was of servitude , whose entrie plain and easie was of access ; but th'Issue thereof penable and rude . But his advice rejected by the Samians , Craesus thereof had soon intelligence who straight resolved to decree a war against the Samians : But was advis'd by his Ambassadors , to facilate his Victorie , first to draw Aesop from them ; which moved to the Samians by a second Embassie with releas of their purpos'd tribute , was accepted of , resolving to deliver Aesop to their hands . Which known to Aesop , hee to the People publickly declar'd his liking to their Purpose ▪ but for Instruction told them , Hee had a Fable to commend to them , which was , When Beast had one with other conference , the Wolvs wag'd war against the Sheep , who had the Dogs for their confederates , 'gainst whom the Wolvs not able to prevail , sent to the Sheep an Embassie ; whereby was promist peace , if they the Dogs would yield up to their hands , to which the Sheep assenting , became unto the Wolvs an easie Preie . The sens heerof was by the Samians quickly understood , who thereon would retract their first intention . But Aesop not assenting thereto , with Promiss to bee helpfull to them , was disinist with the Ambassadors , who to Craesus brought , the Spectacle at first incensed him with scorn , so vile a thing should bee an obstacle to his Enterprize . Aesop said to the King ( with great Humilitie ) hee nor by force , nor by necessitie was compel'd to his Presence , but of his own Accord ; therefore desir'd his Pardon and Libertie to speak : which granted ; Aesop said ; A certain man , who Locust sought to slaie , by chance had took a Grashopper , whom hee about to kil ; the Grashopper desired him , not to destroie him without anie Caus : shee did the Ear no hurt , nor yet in other Action injure him ; the motion of her little tongue did but delight the Passenger . Th'Allusion heerof making to himself , surpriz'd the King with wonder and delight ; who promis'd Aesop , hee would his Life not onely , but his Fate enlarge , commanding him to ask what hee desir'd , it should forthwith confirmed bee to him . Aesop requested onely hee to the Samians would bee reconcil'd ; of which the King assuring him , Aesop tendred him thanks , and thereon writ these Fables , which to the King presented by him esteemed highly were , and from that time preserv'd to future Ages . Soon after Aesop receiving letters to the Samians from the King , conteining that hee was in favor unto Aesop reconcil'd to them , with rich Gifts laden , to Samos sail'd again . The Samians at his return , receiving him in triumph , brought severall Crowns to him as their deliverer : whereon the Kings Concessions to them published , Aesop for this Beneficence , was highly by the State rewarded . From whence departing . Aesop began his travels , disputing where hee came with the Philosophers . Coming to Babylon the reputation of his wisdom , brought him in great favor with Licerus King thereof . In which times it was a custom mongst those Princes were at Peace together to send Aenigma's or dark Sentences one unto the other , and who resolved them , contracted tribute from the tender gain'd , or failing forfeited to him ; In which , by Aesop's help Lycerus both enlarg'd his Fame and Treasurie , Aesop beeing childeless , adopted for his son , one Ennus a young man of noble Familie , who falling into league with Aesop's Concubine , soon after was by him expelled from his hous . Ennus heeron incenst , a letter forg'd with Aesop's hand and seal , wherein expressed was Aesop's contriving with Licerus adversares to his Prejudice , in the Solution of their Problems , which by him to Licerus shewn , hee facile of belief , yielded no truce to ire ; but forthwith strict command gave to Hermippo , hee should kill Aesop without more delaie . Hermippo beeing Aesop's friend belied not the Character , concealing Aesop in a secret vault , whither still privately hee convei'd him food , while Ennus by Licerus order seis'd on his Possessions ; Soon after this , Nectenabo King of Aegypt hearing Aesop was slain , took that advantage , to send unto Licerus Problematical Letters ; requiring him to send him such Architects , could build a Tow'r might touch , nor Heaven , nor Earth and there with a man , that should resolv , what ever hee should ask , which if hee did , hee tribute should receive if not paie to him . Licerus on receit heerof , reflecting on the prejudice hee had ( in Aesop's loss ) procured to his proper Interests , perplexed was in minde ; which Hermippo distinguishing , laid hold on this occasion as auspitious , to let Licerus know , Aesop was by him yet preserv'd alive , least that the execution of his sudden wrath , might after by him bee repented of . At which Licerus overcom with joie for Aesop sent , with floods of tears restoring him to favor . Aesop his accusation knowing , and licenst now to speak , soon clear'd himself in the discoverie of his Dilator's treacherie , for which Ennus by the King condemn'd to die , the sentence was repeal'd by Aesop's sute . who him receiv'd again to his Adoption : with gratious Councel him admonishing , which gentle usage pierced so much his wounded Conscience with the horror of his former guilt , that in the inward conflict thereof hee soon after died . Lycerus communicating to Aesop the Contents of Necienabo's letter . Aesop the reat smiling , adviz'd him to return for Answer , That in the insuing Spring , hee should receiv from him what hee requir'd : With which the Ambassador dismist . Aesop in the Interim four chois Eaglets dressed so to hand , that each could bear into the upper Region of the Aër a Childe suspended in a Basket , and therewith make descent at his discretion . With this strange Aequipage , the Winter past , Aesop to Egypt came , where in the Presence of th'Egyptian King , hee let his Eaglets with their carriages in a square figure flie ; who in the Aër exalted the Boies cal'd out to them that were below to bring up the materials for the Structure . The King abasht , said , Hee no flying men had for the carriages ; and in this part of his demand confest himself convinc't . Next follow'd the Aenigma's , the first propounded by the King , was , That hee had in his Possession certain Mares , who hearing the Hors neigh in Babylon , forthwith conceiv'd . Aesop desiring respite till th'insuing daie , for the Solution ; commanded his Attendants to take a Cat , which tied in a line , to draw her through the Streets , pursuing her with blows ; This put in execution , The Egyptians , who worshipped this Animal , seeing her thus miserably treated , ran forthwith to her succour , and from her Persecutors rescuing her , complaint made of the outrage to the King ; who Aesop summoning requir'd the reason , why what they held in Reverence , hee us'd with such conteme . Aesop replied , That Cat had but last Night don to Licerus a signal displeasure , devouring a generous fighting Cock , hee had in great esteem . The King repli'd ; That was impossible , the Cat could in one night so long a voiage make : at which Aesop smiling , said ; So it likewise was , that Mares should at that distance bee conceiv'd with Fole . The King well pacified heerin , approved Aesop's ingenuitie . And for farther trial , assembled the chief Sophisters of his Realm , inviting them with Aesop to a Feast ; at which one of them addressing himself to Aesop , said , Hee by his God was sent to ask a Question of him . Aesop replied , Hee both his God abused and himself ; God had no need of man's intelligence ; whereat hee silene't ; Another thus accosted him ; There was a mightie temple in which a Column stood twelv Cities had each one by thirtie beams supported , round which still ran two women . Aesop repli'd , With them , even children could expound such riddles . The Temple was the world ; the Column was the year , the twelv Cities thereon , were the twelv months thereof ; the thirtie Columns supported each were daies ; the women that surrounded it continually were might and daie , which alternately succeeded each other . The King heerat perplext hee could not Aesop foil , assembled all his Peers ; to consult with them how hee might avoid the paiment of his tribute , made forfeit to Licerus by Aesop's subtiltie . One of them said , They Aesop should enjoin to propound a Question to them , that they neither knew , nor ever heard . Th'advice receiv'd , and of Aesop requir'd ; who having respite till the following daie , framed a Contract , in which Necienabo confest himself a thousand talents indebted to Licerus , which at th'appointed time close seal'd deliver'd to the King in presence of his Nobles ( ere the inscription was unfolded , to o'rethrow Aesop's purpose ) they said , they all had that oft heard and knew it to bee true . Aesop repli'd , in respect of the paiment , hee was engaged to them for their testimonie . The King the writing opening and purusing , said , Hee nothing was indebted to Licerus , all they were present could it testifie ; which , all confirming , said ; They never knew nor heard of such a Matter . Aesop replied , If that were so , they had received what they sought of him . Nectenabo heeron applauding Aesop's readie wit ; tendered to him the contracted tribute , and from his Court dismissed with much honor . Aesop return'd to Babylon , recited to Licerus what had past , presenting him his tribute hee had won . Licerus heeron to perpetrate to after ages Aesop's Fame and Memorie , in honor of him caussed his Statue to bee erected in Gold . Soon after Aesop obteining licence of the King to travel , on promiss to return and end his daies with him ; passed thorough Greece with great applaus , and unto Delphos came : The Delphians curious to hear , but careless of what heard : made small Account of him : In reproof whereof , Aesop compared them to a Log at Sea . which floting on the instable Billows , seemed to them that were remote from it somthing of ualue ; but when viewed neer at hand was found contemtible . The Delphians hearing this , appli'd the Allusion thereof to themselvs ; which seised them with jealousie , that Aesop might this Judgment of them publish through the world , which if hee did the high esteem all held of him would much eclyps their Glorie : this to prevent , they privately took from Apollo's shrine a Cup of Gold and secretly conveied it among Aesop's Goods ; who on his departure thence was apprehended and accus'd of Sacrilege : which Aesop denying , they unbound his carriages , discovering to the tumult they had rais'd the Cup ; whereon Aesop into Prison cast , his Judges his Accusers beeing , was soon convicted , and to supplice led ; where calling to the multitude , hee said ; When Beasts could speak ; the Mous made friends unto the Frog , invited him to Dinner ; to gratulate which the Frog the ensuing daie would have the Mous his Guest , and to avoid the danger of the Passage to his Cell , which was a Pool , the Mous unskil'd in swimming , the Frog his foot unto his Guests had fastened by a line , therewith to train him over ; but having won the deepest of the flood , the Frog plung'd over head and ears the Mous : who drowning said ; Hee treacherously was slain ; but a more powerfull would avenge his death . When dead , the Mous laie floting on the stream was by an Eagle trussed for her Preie , and with him the suspending Frog , who likewise with the injur'd was devour'd . The Application heerto Aesop made was that Licerus and all Greece , would for his death like vengeance take of them . But this restreining not the Delphians from their purpos'd Act : Aesop fled from them to Apollo's Temple for his Sanctuarie : But from thence also forced to the Precipice again . Aesop attemting farther to dissuade them ; said ; An Eagle had pursu'd a Hare into a Beetle's Den , the distrest Beast requiring sbelter ; the Beetle praid the Eagle not to despise her impotence ; but spare the refug'd Hare . The Eagle yet insulting more , struck down the Beetle with her wings , and made the Hare her unresisted Preie : The Beetle to revenge this outrage sought out the Eagle's Nest , and from thence cast her eggs unto the Earth ; the Eagle to avoid this injurie shifted her Nest much higher then it was , yet not there also from her Foe secur'd : The Eagle beeing of Jove belov'd , took refuge in his bosom , the Beetle this perceiving , dirt gathered from the Earth , and in Joves bosom cash it amongst the egs : Jove of the eggs unmindfull , shaking off the dirt , cast both unto the Earth together , who reproving the Beetle for this revenge , as an indignitie to him . The Eagle arriv'd , and heard , by Jove was not excus'd ; yet beeing unwilling that the Eagle's kinde should ceas , adviz'd them to bee reconcu'd , but that accord soon broken ; Jove transfer'd the season of the Eagle's breeding to another time , in which the Beetle not able is to appear . The sens thereof Aesop to them , infer'd was , that they should not slight that God to whom hee fled , though but an image they had figured him , yet could not the impious scape his punishment : But this not availing also ; Aesop thus concluded , A Husbandman , who in the Countrie had grown old , yet never saw the Citie , commanded his Domesticks to prepare for this his purpos'd Journie : who from their work not beeing to bee spared , in stead of Horses , as the more easie Beast , join'd Asses in a Car , and left them onely to the old Man's Direction : as on his waie a hideous storm arose , whose obscure shrouds advanc't the distant Night : wherein the Asses erring , from off a steep rock overwhelm'd their Guide ; who as hee fell , said , Jove , what had hee don , to merit such a shamefull end , not procur'd by the conduct of the generous Hors , or strenuous Mule , but of all Beast the most despised Ass : Like Fate , said Aesop , did enlarge his Grief . Whereon yet more incenst , they turn'd him off the Precipice ; whose death beeing followed by an incessant Plague , the Delphians to their Oracle appealed for redress : from whence was answer made , they first should expiate the Crime of Aesop's death ; of which they conscious , erected to his Memorie a Monument . But the neighbouring Princes not satisfied heerwith , when inform'd what had past , to Delphos came ; where making strict enquirie into Aesop's Death , became severe avengers of the treacherous Murther . ERRATA . PAg. 2 lin. 23. for often . read oft . p. 12. l. 4. for from , r. on . p. 21. l. 16. for strave , r strove , p. 42. l. 17. for shadow , r. shallow . p. 47. l. 11. for frame r. Fame , Pag. 75. l. 13. for Ears , r. Ear , p. 97. l. 9. for end , r. and . p. 122. l. 18 for soer , r. sower . p 141. l. 3. for evil , r. evils . p. 167. l. 13. for when , r. which . p. 167. l. 16. for which , r. when . The Phrygian Fabulist : OR , THE FABLES OF AESOP . 1. The dunghill Cock . A Dunghill Cock , whose innate habits press To scrape the dirt , through want or wantonness , A Jewel there disclos'd , thus did despise ; What splendid trifl 's this divert's mine eies ? Or what blinde pow'r to mee this lot direct's ? Welcom it were to him such toies affect's ; But to my use , which limit's my esteem , A grain of Barley I more worthie deem . MORAL . A stupid temper of ignoble stock Is figur'd to us in the dung-hil Cock ; Who Nature's Beauties , and Art's Mysteries , Doth , when presented , with such scorn misprise , Whilst hee pursueth , with delightfull toil , Those sensual Pleasures , which the soul defile . 2. The Wolf and Lamb . A Wolf was drinking at the fountain head , Had far beneath a Lamb discovered , Refreshing Nature likewise ; t'whom hee went , And thus exclaming did his furie vent ; Why troubled'st thou the stream wherein I drunk ? The Lamb , dismai'd , fain would away have shrunk ; But urg'd again , alledged it could bee Unto the Wolf no incommoditie ; Since from himself the water did descend . 'T is not a month , the Wolf insisted , Friend , Since in like manner you affronted mee . Your pardon , Sir , that your mistake must bee , Replid the Lamb ; for born I was , not then . Thou eat'st my Food , the Wolf affirm'd agen ; The trembling Lamb yet hereto answered ; Alas , I have not one tooth in my head . The Wolf cri'd out ; thou art too like thy Sire , And for that crime thy life thou shalt exspire . MORAL . Licentious Powers , thus , often circumvent By fals-pretences the poor innocent . But if those fail their purposes to form , Another's crime must then his guilt suborn , As Accesser to what the charge had mist ; 'T is crime enough that hee cannot resist . 3. The Mous and Frog . 'TWixt Mous and Frog there was a fraie , Who should the Fennish Empire swaie : The Mous more subtle ; tufted Grass His sure Retreat and Ambush was : The Frog in agile strength prevail'd , His foe more openly assail'd : Their dreadfull weapons were of Rush , Wherewith each did at other push : The duel sharp , yet doubtful stood , Had , questionless , spilt little blood ; Until a Kite did them surveie , Who made both Combatants her preie . MORAL . Here , weak , yet factious Cities are exprest , Who onely for improper Rule contest : While blinde Revenge is busie on th'effects Of hostile Acts , their safetie each neglect's ; Till diverted , or spent their faculties , Both are expos'd to common Enemies . 4. The Dog and Shadow . A Leering Cur a piece of flesh had stole , Whereof to raven crep't into a hole : Sudden pursuit this ardeur yet suspent , And to soon force't him change that Element ; Taking a brook with his beloved Rape : ( The greater danger facilate's escape ) The current and the skie were both so cleer , As each to other perfect Mirror were , And to the Cur , who there the figure view'd Of that dear Prize , for which hee was pursu'd . This unknown shadow soon his rage reviv'd , Chopping at which , hee was of both depriv'd . MORAL . So greedie mindes , although possest of store , Pursue vain hopes , attempting to have more ; Till , thus , deluded in their eager chase , Their vanish't substance leav's them but disgrace . 5. The Lion and other Beast . A Daie of gen'ral Hunting was assign'd 'Twixt the Lion and Beast of sundrie kinde ; The fearfull Hart became their tragick Game , Who , with much toil to all , at length was slain : Which to divide each Beast strait rushed in , And , as contracted , their parts challenging . The Lion frowning , published that hee Held one part his by right of Dignitie ; Another part did unto him belong , For that hee was then all the rest more strong . A third part his hee challenged , as gain ; For in the Chase hee took the greatest pain , Onely for one part , rested , they could look , Which as a Present of their Loves hee took . Each eie'd the other with remiss dismaie , Silent and emptie shrinking all away . MORAL . Greatness invested with unbalanc't Pow'r Subvert's the Office of a Governor ; Whence som infringe what their own Acts decree , As meer dependants to their Ministrie : But if such Notions will not All advance , The Rest is tender'd for their countenance . 6. The Wolf and Crane . A Wolf , a Lamb devouring , felt a bone Stick in his throat ; but help could have of none , Though manie sought to ; All reproach't him , hee The Price bore justly of his crueltie : With soothing words , and promisses as fair , The Crane was won to succou r his despair , Who in his Guel thrust her exalted Neck , And thence the bone extracted with her Beck ; Which don , forthwith shee her reward desir'd ; The Wolf affirm'd , shee had , what shee requir'd , Nor in his pow'r , was greater good to give , 'T was by his grace and suff'rance shee did live ; For when her head was in his mouth , hee might Have sent her swiftly to her latest night . MORAL . To simple Natures , men indu'd with might , In their extreams , much promise ; paie with slight . When in their powers , so , the wicked still Think they do good to them , they do no ill . 7. The Husbandman and Adder . A Countrie man , in a sharp winter storm , Went to secure his Cattle and his Corn ; Where in a field hee saw , benum'd with cold , An Adder fetter'd in her native Fold . With pitie mov'd , her home with speed hee bring's And at the fire chafe'd her frozen limbs ; Til shee her former vigor took again , With which , her Host attempted to have slain ; Who , thus , with mortal strokes return'd the strife , Would'st thou give death to him , who gave thee life ? MORAL . Mischievous men , when pres't with miseries , Seem to cast off their harmfull qualities ; Vnder which semblance , oft the bosoms win Of simple Natures no ill harbouring ; But hee whose bountie their fal'n state erect's , Thus , of their Malice feel's the first effects . 8. The Ass and Bore . THe stupid Ass did the stout Bore deride ; Who grin'd his tusks , and thereto thus repli'd , ( With restrain'd ire ) ill thou deserv'st of Mee , But not deserv'st , ill I should do to thee . Safely jeer on ; thy meanness thee protect's ; Revenge is wanting , where no worth reflect's . MORAL . Who from inferiors , thus , disgrace , despise , Turn's on their heads their purpos'd injuries ; But where unequal Might pursue's Redress ; That seem's the more , which wee would have seem less . 9. A Citie-Mous and Field-Mous . A Citie-Mous richlie arrai'd , To her Allies a Progress made . In a Champian seated stood The Palace of his noble Blood . Not far from whence encountred him The Field-Mous , top of all his kin . Which interview past solemnly , With all due Rites of Cerimonie . Whence hee conduct's him to his Cel , The Roof whereof was Pimprenel ; The Entrance traced sundrie waies , ( Like to the windings of a Maze ) For strength , not state , was order'd so , To keep out rain , or winde , or snow . Suddenly served was the Feast , Travel had Hunger-stroke our Guest ; A Mushrome spread with Codlin-skin The Table was and Covering . A mightie Mess first usher'd came , Which did all sorts of Puls contein : Of Wheat , Oat , Pea , Tare , Rie and Rice , Of Bean , Buck , Barlie , mix't with Spice Of sundrie Seeds , contrived so ; This may bee cal'd their Oleo . Next cours , of Roots was ordered , Of Parsnip , Carret , White and Red ; Turnip , Radish , Potato sweet , Skerret , Oringo , and of Beet ; Som were hatch't , som mince't , som slice't ; And with post pouder all were spice't . And for their Ragou and Haugou Were Onions serv'd , and Garlick too . The Intercours did next succeed , To urge fresh Appetite to feed . Of Mellon , Pumpi'on , Cucumber , Cabbidg , Colwort , and Colli-flour ; Of Thissel-succors hatched small Which were well pepper'd with Fusball . Their Liquor from a Christal stream They had , whereon ne'r shined Beam . In which for Amber-Greece , or Musk , Infused was in Acorn-husk , A Pearl of Dew , or els of Hail ; As Heat or Moisture did prevail The Deser , hereto closure put's ; Of Wall , of Hair , of Hassel-nuts : Of Pears and Apples , Plums and Cheries , Dew , Straw , Raspe , Mull , Bill and Black-berries . Of Medler , Service , Corm , they fed , Of Grapes and Currens , white and red ; But of Beech , Oak , Thorn , Bramble-Maste They far more sparingly did taste . The Grashopper , the Gnat , the Bee , In Consort were their Minstralsie . The Citie-Mous , the Feast thus past , Soberly seemed to distaste The meanness of the Countrie fare ; Boasting the Cities to be rare . That which might bee no vapour thought , The Field-Mous hee to Citie brought ; Where , in a Store-hous hee beheld Such Dainties , as there most excel'd : Here a Custard , there a Tart , Of a fat Capon there a part ; Here a Gammon stuft with cloves ; There did a Pie Red-Dear inclose ; Here Pheasant , Partridge , Woodcock , Quail ; There Knot , Snipe , Tiel , Turtle and Rail ; Spice , Sugar , Suckets wet and drie , Were all disper'st confusedly : Whereof so eagerly both fed , Order was none distinguished . E're long , i' th dore ratled a keie , Which scar'd both Host and Guest awaie . The Field-Mous who her cours forgot , For haste fell in a Honie-pot , Which beeing nigh full , and candid o're . Bemired much , hee got to shore . Thence in a Barrel skip't of Sope , Whence hee escaped by a Rope , The Balance fastned to the Scale , From thence hee rush't into a Frale Of Raisins , which , strugling therein , His clammie Coat stript from his skin . Thence to a hole , where both remain , Till they came in , went out again . Then issued out the Citie-Mous , Frisking with joie about the hous , While the poor Field-Mous therewith dread Remained trembling , almost dead . ' Til him the Citie-Mous invite's Again to taste of his Delights ; Assuring him the Peril o're . Out snek't the Field-Mous , yet forbore To feed ; jealous surpriz'd to bee , Asking the Citie-Mous , if hee Were often thus assaulted ; who With confidence , repli'd thereto , Each hour , each hour ; Custom make 's light , Where that is weigh●● 〈◊〉 wants fore-sight . The Field-Mous much amazed , cri'd ; Was ever sens so stupified ! With my mean Cates , I rest secur'd ; Rest thou with dang'rous sweets immur'd . MORAL . The humble , calm and innocent estate , This of a Countrie life doth intimate . Whose sober temper onely thus relie's On what succesfull Industrie supplie's . While Citie lives , their riot to support , Make Rapine , Fraud and Violence a sport : With whose Alarums hourly pursu'd : So oft their lusts , so oft are griefs renew'd . 10. The Eagle and Daw . AN Eagle had a Cockle got , Which hee to open knowing not ; The prating Daw , searching for Game , E're sent for was , to Councel came . And him adviz'd so high to flie , As hardlie hee might earth descrie : From whence , if on a stone it fel , It , questionless , would break the shel . The Eagle that no art would scan , Her self to lessen strait began . While the Daw leering for the prey Ne're to the Fall ; snatch't it away . MORAL . High soaring mindes , from base suspicion free , Frame Others Trust from their Integritie . Whence Men of mean parts them oft circumvent , While on high speculations they are bent . So busie knaves whisp'ring to all new shifts , Level the waie to facilate their Drifts . 11. The Crow and Fox . A Crow had got a Prey , wherewith , a tree Exalted took , for more securitie . Thereon ( joie scarce contain'd ) with loftie strains , Shee her good Fortune through the woods proclames . The subtile Fox , whose ears erected are , This understood , so soon as hee could hear : Continu'd clamor led him to the place , The Crow saluting with unusua'l grace ; Hee , thus , accost's . Fame fam'd a liar , wee Have often heard ; Now , finde it true in thee . Shee speak's thee black , and oft doth others stain With like Deformitie , implying but thy Name . Yet thou more white then Swans , my sens doth prove Far whiter then the Lillie , or the Dove . Had thy voice equal to thy Beautie been , I should style thee , of all the Birds , the Queen . The Crow surprized thus , had at first sight ( About to feed ) prepar'd her self for flight ; From Foot to Bill shifting her loved Prize ; But staied was , with these sweet Fallacies ; Which tickled so her sens , shee must applie To shew that Grace , might gain this Dignitie . But as her Bill op't , her Tone to give birth , Down drop't her envied Morsel to the Earth : Which the Fox seis'd on , & with scornful laughter , Left the Crow there her studied Notes to chatter . MORAL . In Man is found this strange Infirmitie ; What Nature gave not , most affect to bee : Whence , soonest they are took with flatt'ries sounds , Who , in themselvs , have thereof smallest Grounds . So , craftie shirks use with success their Art ; When , by the Ear , they thus infect the Heart . 12. The declined Lion . A Lion , who had been the terror of the Field ; To Time's assaults was forc't his strength to yield : Which Impotence discover'd ; by each Beast Hee was with equal violence oppre'st ; The Bore with Tusks gor'd ; the Bull with his Horn ; But what most griev'd him , was the Asses scorn ; Who to wipe out the blemish in his Fame , With far more Ardeur , then the others , came . His heels assail'd him , while his words upbrai'd ; At which the Lion much perplexed , sai'd , The ill I did , I justly have from them ; Why then the good return'st not thou agen ? MORAL . Injurious Powers , when divested , die By their Foe 's vengeance , their friend's jealousie ; Least having reap't the good , in former times , As Accessers they should th'ill of their crimes . In generous mindes grief is redoubled , thus , To fall by them are doublie infamous ; Ingrates and cowards in one figur'd bee , There Love meet's Hate ; Here Courage Crueltie . When Princes fall ; none so injurious bee To their Persons , as the Rascalitie . 13. The Dog and Ass . A Painfull Ass afflicted was to see His Masters too parti'al Indulgencie Unto a little Cur. His hands did clap , Stroke , feed , and oft'entice unto his lap ; Where eas and plentie pollish't so his skin , His wanton frisks invite new cherishing , While the more usefull Ass , still loaden , wrote ; Felt manie lashes on his tatter'd coat : Knapt on a Thissel . Nor could gracious bee With his lov'd Master , or his Familie . At which repining ; with himself conclude's ; If Sport gain'd this ; Hee 'd have his Interludes . Which , next his Master saw , hee practiseth . Fetching around , till almost out of breath , Then , as to kiss , his Master hee did meet , On either shoulder clap't his clubbed feet . Whereat his Master cal'd the Hindes for aid . Who , with their Flails , the Asses courtship paid . MORAL . How wanton Masters fawning servants prize More then the usefull . This to us implie's . Whose Artless rudeness , when to jeast they fall , Maie seek to tickle , seldom shun to gall . Nor can the seeds of Nature changed bee , But with ridiculous improprietie . 14. The Lion and Mous . A Lion tir'd with heat and action laie Under a shade ; where Mice presum'd to plaie . Disturbing him ; hee in a furie rose ; And for example , one amongst them chose . The trembling Mous implor'd his clemencie , Smal Honor in his worthless death could bee . The Lion free'd the captive ; but at length , The Lion snar'd , found little vail'd his strength , Where his vain strugling him intangl'd more : Restrained furie made him loudlie rore . The gratefull Mous this nois distinguished ; And by the same was to his succour led ; Where with his teeth the knots hee did divide : And with like freedom thus him gratified . MORAL . Thus of frail Nature generous mindes obeie The first Motives , the next they overswaie . And that Revenge disgracefull think to bee , Which with themselvs hold's no equalitie . So gratefull Mindes to their requitall speed : Nothing so small the greatest may not need . Both , this Rule figure to Supremacie ; 'Twixt such extremes , how usefull Amitie . 15. The sick Kite . A Young Kite sick , besought his mother , shee Would praie the gods for his Recoverie . Who repli'd , Son , No help exspect from thence , Their sacred Rites thou hast with violence From their bright Altars ravish't . Then no more Insist to move , that I their aid implore . MORAL . Those men , whose Actions do a God denie ; When Death assail's , believe a Deitie : To whom rejecting Nature , thus , shall bee , Ev'n in themselvs condemning Testimonie . 16. The Swallow and other Birds . THe Season come the fatal Hemp to sow , The Swallow let 's the lesser Birds to know Their ruine was at hand , for of that seed Should bee fram'd Nets , to catch them , and their breed : Which to avoid , hee wil'd them , e're too late , Devour the seed , which els would prove their fate . The sillie Fowl deride him , nor did flie , So to secure their future Libertie . The Hemp wax't green ; the Swallow to them made , And wil'd them , yet in time , pull up the Blade : Which they neglecting , The Hemp ripe became ; The Swallow to them bent his cours again . Wishing them then , in cloudie flocks appear , And stoop , like Thunder , on the shaking Ear . But none regarded what the Swallow said ; Whereon hee left them , and a Covenant made Of Love , with Man . With whom hee dwel's with joie : While Hemp mak's Nets , wch Nets the Birds destroie . MORAL . Wisdom's true Object is the Publick good , Of few win's credit , is of all withstood : Nor by disgrac't repuls retract's her Flight . So long as Nature can yield Reason light , Shee may , without impeachment , Autor bee , If not of theirs , of her Securitie . 17. The Frogs and their King . THe Nation of the Frogs , who once were free , Would for more state , becom a Monarchie . Jove they petition , them assign a King ; To whom , Jove smiling , down a log doth fling : Which waitie Lump shaking with nois the Flood ; With silent Reverence , far retired stood The Frogs affrighted : which Agitation spent , With more assurance to their King they went . Whose passive Nature finding , Fear cast off , And make , in sport , their suff'ring King their scoff . Jove they importune , once again , to send A King , whose valor might from Foes defend . Jove give's the Crane , who stalk's to view his pow'r , And , in his waie , doth all the Frogs devour , Of which crueltie they to Jove complain . Who sought , must suffer . Jove they move in vain , And ev'rie Evening ( when the Crain's not there ) In their hoars Murmurs publish their despair . MORAL . Th'affected Glorie , here impli'd wee see , Of meaner States asspire to Sovereigntie : Who though from Heav'n they therewith bee indu'd : God cannot pleas the giddie Multitude : If milde and peacefull , they him Coward style ; If warlike ; Him with Tyrannie revile . But in the issue , all conclude it just , Who could not bear the Best , should bear the worst . 18. The Doves and Kite . A Long War wag'd 'twixt Doves and Kite ; The Doves , too feeble for the Fight , Elect the Hauk to bee their King , They might bee shelter'd by his wing . But hee , more fiercely then the Kite , Prei'd on Them for his Appetite . They open War now judg to bee Better than civil Tyrannie . MORAL . So weak States think their Freedoms to protect , When , then their Fo's , they greater strength elect : But such unequal Pow'r , by theirs more High , Thus , soon reduce them into Serviltie . 19. The Thief and Dog . A Thief to still a Dog , held Bread , Who , warie , thereto answered ; Thy subtle snares I often mark ; This thou giv'st mee , I might not bark : But I deceitful Presents hate , Other's Goods should remunerate : For if this Morsel I accept , Thou wilt my Master's Goods exspect . MORAL . With surly Tempers , so , slie Craft proceed's : The pow'rfull'st Flatteries framed are on Deeds . But cautious men , when strangers gifts present , Thus wisely weigh the scope of their intent . 20. The Wolf and Sow . THe Sow her fertile Litter lai'd , Tender of whom , shee was affrai'd . The Wolf their Guardian sought to bee : The Sow thank't him most curteously : His Diligence shee did not want : But him desir'd this favor grant ( Since Hee would so officious bee ) Shee might not have His Companie . MORAL . All things , from All , believ not . Shadow'd bee Vnusual Favors with self-propertie . Where Office and Officiate not agree , Force't Nature tel's us , 't is but Furberie . 21. The Mountain's birth . ARumor far and near was spread , A Mount should bee delivered Of her huge Burthen ; which to see , Of curious flock't great companie . With Fear and Wonder all were strook ; And for som Prodigie did look : Immov'd and silent All becom ; A Mous skip't from her pregnant womb : Whereat was raised such a laughter , The Mountain trembled at the clatter . MORAL . So swelling Rumors gather as they flie , Til they extend t'impossibilitie . Which with such frenzie do the Rout possess , Their Fears and Wonders , thus , are fathomless . But when Time doth , her issue , Truth produce ; Of their Experience , Mirth 's the onely use . 22. The old Hound . A Dog , grown old , pursuing of his Game , With frequent shouts , his Master strave t' inflame New ardeur in him ; which not ? much avail'd ; His Limbs grew stiff . At length the Beast assail'd : But ere his Master got in to his Aid ; ( His teeth decai'd ) the Beast escape had made . The Master's threats , far off , his furie show's ; Which , nigh , descend upon the Dog in blows . The Dog cri'd faults of my Age ( had'st thou truth ) Might bee excus'd by th'service of my youth . Nothing but Profit can thy favour win ; Els mee thou'dst cherish , for what I had bin . MORAL . So churlish Masters greedie of their Gain , Think they lose that , which they cannot attain . And oft beyond their strength their Servants press , 'Caus they did more , they still must do no less . Ingratefull Mindes , not weighing their friends store , Forget what 's don , when they can do no more . 23. The Hares in a Storm . THe Woods so roared with unusual storms , The fearfull Hares were frighted from their forms : Nor could bee staied in their erring cours ; Til foll'wing danger drove them to a wors . A deep vaste Moor , where , to enlarge new dread , Laie floting Frogs , to them apeared dead : Whereat , step't forth One stouter then the rest ; And , thus , the vainness of their fear expre'st : Rash speed but danger changes . Wee may see , Who in our Heels place our Securitie : Those with success are us'd , when thereto 's join'd , For their direction , a well judging Minde , But that in us is wanting ; els this storm , Is our disturbance , would have been our scorn . Extreams not lusting are : Nor need wee fear . That Danger much , which first salute's the Ear . MORAL . From their repose , so , timed Natures rise , On everie emptie Terror them surprise : But while to shun vain Hazards they resolv , In real Dangers they themselvs involv : In which Distraction , finding th'Impotence Of that Arm Nature gave them for defence , Place higher their Tranquillitie ; and teach , The strength of minde no accident can reach . 24. The Kid and Wolf . A Goat to pasture went to feed , Had shut the door upon her Kid : Commanding Her , til shee return , Not open it to any one . This , undiscern'd , the Wolf o're heard : The Dam beeing gon , soon thither steer'd , Who the Goats voice doth counterfeit ; Bidding the Kid open the gate . This craft distinguishing , the Kid Said , I to open am forbid : Though that I hear a Goats voice bee Yet , through the chink , a Wolf I see . MORAL . Filial obedience is with safetie crown'd ; Indulgent Nature yield's the surest ground : To cheat the sens , though Art nigh Nature bee ; Instinctive lights disclose an Enemie . 25. The Hart and Sheep . BEfore a Wolf , the Hart convinc't a Sheep , That shee from him a debt long due did keep : Which hee affirm'd , of wheat a Bushel was . Though fals it were ; the Sheep agree'd to pass A daie of paiment ; which e're long exspir'd , The Hart brought to him , who his Debt requir'd . The Sheep , what was assented , did denie : Alleadging , that the Wolf was now not by : Nor was that promiss to bee kep't , which shee Was forc't to make , for life's securitie . MORAL . When weak Abusers cannot circumvent , By their own Strength , the yielding Innocent : To their more pow'rful Foes appeal for Right , What could not bee by force , might bee by slight : Where the Defendant to fals Pleas give's waie , Rather then prove his cruel Judges preie . To deceive the Deceiver's no Deceit : What violence forged , Truth may violate . 26. A Countrie-man and Snake . A Clown a Snake aprivoised , With whom hee plai'd , and often fed : Til the Clown into anger brake ; And with an Ax wounded the Snake . Whereon her Host shee strait forsook , And to her native Grove betook . E're long the Clown became so poor , That quite exhausted was his store : Seeking what thereof caus should bee , Hee found it was the injurie Don to the Snake ; whom out hee sought , And with kinde words , would home have brought . The Snake repli'd ; shee him forgave ; But would no more such traitment have : With him safe shee could not bee ; where At hand , so many Axes were . The scar perchance outworn might bee , But ne're outworn the memorie . MORAL . Vnciviliz'd Mindes with Passion soon o'reflow , And rashly thus , the good they did o'rethrow : But therewith finde th'increas of Blessings bee By Heav'n restrain'd , crown'd Hospitalitie . ( In her Emblem ) wisdom shew's wrongs may bee Remembred , without stain to Pietie . 27. The Fox and Stork . THe Fox had made the Stork his Guest , And on the Table pour'd his Feast ; Which beeing liquid so diffus'd , The Stork her beak but vainly us'd : While the Fox , lapping up the stream , Left but his emptie Guest the steam . The Stork his slie Host to requite , Did him as formally invite : Where , in a strait neck't vessel stood , What shee provided had for food . The Strok , the Fox wil'd not to spare , Whose slender Beak extract's her fare : While the Fox , as hee did deserv , Might onely see his food and sterv . MORAL . Th'Insolent wils the simple to resort Vnto their Table , to becom their sport . But when th'affront reverted thus wee see , Of Disgrace , Mirth wipe's out the Infamie . 28. A Wolf and carved Head . A Wolf had to the Work-hous got Of a rare Sculptor ; who had wrought A humane Head so perfectly , Such by the Wolf 't was thought to bee , Til to and fro it of 't hee drove , Yet thereof naught perceiv'd to move , Cri'd , strange it was , that noble part Should have no Sens , had so much Art . MORAL . So curious Pedants , to enlarge their Fame , Their Works with Arts choice Ornaments do frame : Glorious Inscriptions , an elaborate Style ; Crotestick Tearms , dark Mysteries compile : Which catch with wonder the illiterate Sens ; Till farther search yield them Intelligence , Lifes civil Notions therein wanting bee , Who then thus mock their fruitless Industrie . 29. The Jaie . THe chatt'ring Jaie would once assume For Ornament , the Peacock's-plume : Who to himself appear'd so fair , His proper kinde disdainful were ; Whence hee , to dignifie his stock , Intrude's into the Peacock-flock : Who soon discovering the cheat , With blows him of his Coat defeat . MORAL . Of mean extraction Mercenar'es , wee see , With tricks and toies fleece the Nobilitie : By which Investures , they of 't mix't with them , Till Those by These devested are agen . 30. The Flie and Ant. A Desperate brabble rose 'twixt Flie and Ant ; The Flie of his more noble Birth did vant : Hee flew , and did in Palaces reside ; Shee crep't , and did her self in Dunge'ns hide : Shee knap't the sheaf , and water drank with pain : Hee feasted bravely ; nor nigh labor came . The Ant repli'd , shee was of mean descent , But not ignoble , fram'd to her content . Hee wand'ring was , shee stable , her cours fare Gave her those sweets , as him his cates more rare : And what therein exalted her delight , Her travel rais'd , and fed her appetite : Shee safe and chearful was , grateful to All ; Who Industrie's example her install . Hee , to his peril , incen'st other's wroth : And to all men th'example was of sloth . Shee mindeful was for Winter to provide , While hee then sterv'd , or e're that season di'd . MORAL . Obscurely bred , the Husbandman doth dwell Secure and chearful in his humble Cell : Whose care his hands to labor doth ingage ; Which youth prolong's , and support's healthful Age . While roving Gallants Palaces resort , Inticed by th'allurements of the Court : Where danger , fear and strife their youth oppress , Want cut's of Age , if not before Excess . 31. The Ox and Toad . THe Toad the Oxe's bulk to reach , Began her subtile skin to stretch Her Young thereon did her advize , Desist from this her enterprize : For to the Ox , shee might conclude , Shee nothing was in Magnitude . The Dam hereat , yet swelled more ; Her Young adviz'd her to give o're : For e're that shee could equal him , Shee , certainly would crack her skin . Whereat the Dam ( rage re-inforc't ) Add's all her strength , and therewith burst . MORAL . Wise Nature doth appropriate to each thing Peculiar vertues , needfull to their beeing : And to what proper ev'rie man was born , His own productions , so will each inform . But Envie , thus , improper Forms take's on To Nature's utter dissolution . 32. The Hors and Lion . THe Hors the Lion purpos'd for his preie , But age had took the flow'r of strength away : Art hee put's on ; which unto Art pretend's ; And for a Leech , him to the Hors commend's . The warie Hors , perceiving his intent , Feign'd in his foot a Thorn by accident ; Which hee desir'd the Lion to pull forth , Since skil'd to do , to will hee knew his worth . To which the Lion seeming to applie ; The Hors with kicks repai'd the Fallacie . Who breathless left him ; bad him make his Will : Or on himself to practise his own skil . MORAL . When in such habits men to us appear , To use or Nature quite repugnant are . Wee may conclude , they are but so put on ( Ev'n as a vizard ) for Illusion . As open Force may resist open Foes , So privie slight may private craft oppose . More dang'rous This , therefore less Innocent : Fraud is no Fraud , which doth but Fraud prevent . Exposition . The aged Lion , here , doth intimate The declin'd Power of a Prince's State . The wandring Hors , the People doth explain , Whose stubbornness to check , ha's Bit nor Reign . The Art to which the Lion doth pretend , Is by good Laws , disorders to amend : The Light , the Hors hath of 's weak state and plot , Is what hee wil's , that hee commandeth not . The Foot , the Instrument of Libertie , Wherein the people complain griev'd to bee . Which , as the Prince to enlarge doth applie , In stead of Mast'rie , gain's his Destinie . 33. The Hors and Ass . A Hors in his rich Trappings beeing adorn'd , With loftie neighings ( as if earth hee scorn'd ) Ran on the waie , but where hee was to pass , Hee in his cours , met with a loaden Ass . More fierce , thus anger'd , champ't the foaming Bit , Threatning the Ass to tread him under feet , If waie hee gave not : The patient Ass stood by And gave him place , but therewith no replie . His renew'd speed the strugling winde declin'd , But e're his cours perform'd , had crack't his winde . By which sad accident , was useless made , Or for the Cours , or yet for the Parade . Away was took his Ornaments of Gold , And to a Carter was , for little , sold . E're long th'Ass Him in his new Function meet's , And , in derision , thus accosting greet's : Where are your studded Trappings , your gilt Bit ? This your high minde doth better much befit . MORAL . Vain , headie Natures this to us implie's , Who on their backs bear all their Patrimonies , Which gaudries so their self-conceit foment ; O're suff'ring Natures th'insult with contempt ; But when Excess ru'ns Person and Estate , The despis'd , then , with scorn them gratulate . 34. The Birds and Beast . 'TWixt Birds and Beast a Fight arose ; Fear , peril , hope , each side oppose . The Bat his partie did desert ; And to the Enemie convert ; But to the Fowl victorie , at length , Was attain'd by the Eagles strength . Th'Apostate Bat they then condemn Never to associate them . And lest hee should distaste their sight , Injoin'd him onely flie by night . MORAL . The daily combat , this to us implie's , Betwixt the minde and senses faculties ; Clear-sighted Reason , and who to her side , Are with a glorious vict'rie dignifi'd : But such functions from her revolted are Dare never after to the light appear . 35. The Wolf and Fox . THe Wolf of bootie got great store , And forth to rove had long forbore : The Fox desire 's to know hereon The caus of his vacation : The Wolf believing this a fetch , The Fox might to his banquet reach ; Fain's the caus sickness to have bin , And wil's the Fox to praie for him : The Fox craft follow'd by the sent ; And forthwith to a Shepherd went , Whom hee shew's where securely lie's His heedless Foe ; Which to surprize The Shepherd made no long delaie , But in his Den the Wolf did slaie : Hereby the Fox posse'st was then Both of his Preie and of his Den : But long herein hee had not joi'd E're him the Shepherd there destroi'd . MORAL . The wicked thus the wicked do detect , When those with these partake not of their theft : Vnder which shadow they more credit gain Of farther Ils to facilate the train ; Till by the same discoveries they had made They traced bee , and thereby are betrai'd . 36. The Hart. THe Hart a stream his mirror made , Where hee his shadow oft'survaid : Hee was much taken with the Form Of his large Front , and branchie horn : Which in him much abated grew , The smalness of his shanks to view . While hee was in this extasie , Hee heard the Hounds pursuing crie ; Away ( like lightning , or the winde ) Hee left the cloudie dust behinde . Til through a Thicket forcing waie , His horns were tangled in the spraie . Where hee was took , and too late prov'd , How much obnoxious , what hee lov'd ; And what distasteful seem'd to bee , How useful was their propertie . MORAL . So simple mindes are took with specious shows , Which in the issue prove their overthrows . But what most useful Nature gave to bee , Or few , or none do prize that facultie . 37. The Viper and File . A Viper in a Work-hous found A File was scatter'd on the ground . Which as to gnaw hee did begin , The ruffer File thus spoke to him ; Fool , break thy teeth thou sooner mai'st , Then any whit my bodie waste : The hardness of what 's hardest Steel'd , To my more hard assaults doth yield . MORAL . So malice will beyond her power attempt : Nor can the dead bee from her rage exempt . But when th'unblemish't , or more strong endure ; They shame or Damage to themselvs procure . 38. The Wolf and Sheep . 'TWixt Wolves and Sheep , Nature wee see , Hath plac'd a great Antipathie , Yet they at length Agreement make ; And in exchange do hostage take : From the slie Wolf , her young Cubs went ; The Sheep to send their Dogs consent . Who then securely thought to graze ; Til the young Cubs their howlings rais , Wanting their Dam , who thither came , And on the Sheep did much exclame ; That void their League , and Faith was made ; Nor for their answer hereto stai'd : But rush't on them with all her pow'rs , Whom , their Dogs wanting , shee devour's . MORAL . The Sheep a Nation without fraud implie's : The Wolf a Nation full of treacheries : Those think they can exact no greater tie , Then where Nature enforceth pietie : These seem less strict , and strangers but demand : But such , whose skill and strength their craft withstand ; Which when remov'd , their Pledges rescue may , And make their heedless foes their cruel Preie . 39. The Wood and Countrie-man . 'T Was in those daies that Trees had sens , A Rustick went with diligence ; And o' th Grove did a Helv request Unto his Ax : the Grove expre'st Consent thereto , nodding her head ; Which when the Clown had finished ; Hee to cut down the Trees began : The Grove repent's , too soon the Man Her easie Nature had o'recom ; More griev'd to bee herself her Doom . MORAL . So soft and debonarie Mindes , wee see , Want confidence to wave a courtesie : But Impudents hereby encouraged , Never desist , till by them ruined . 40. The Bellie and Members . THe Feet and Hands the Bellie often blam'd , Her sloth devour'd the profit they had gain'd : Her they command to labor , or not eat : The Bellie vainly did their help intreat , Til quite through want exhausted ; at the length Began to fail the active Arters strength : The Hands relent , and would officious bee ; But too late came their profer'd courtesie : The disus'd Bellie now debile became , And what receiv'd , return'd it back again : So that these Members this dissention bred Must justly perish with the envied . MORAL . As in the Nat'ral , so i' th Politick , wee Ought not to envie other's Ministrie : Nor from their use our Functions to restrain ; Lest they declin'd , like Dammage wee sustain . Each hath a commerce with each facultie , From whence result's a perfect Harmonie : To ev'rie Office proper Gifts are lent ; Nay ev'n the Exscreate serv's for Ornament . 41. The Ape and Fox . THe Ape doth of the Fox beseech Part of his Tail to hide her breech ; What was a burthen unto him , Would use and honor to her bring . The Fox repli'd , yet ne're the less , Hee must hereto bee succourless : His tail hee on the ground would train , Rather then it should hide her shame . MORAL . So rich Churls often , burden'd with Excess , Refuse to cover the poor's nakedness : And rather had their coyn , as useless hide , Then other's wants should therewith bee suppli'd . 42. The Stag and Oxen. A Pursu'd Stag , for harbour fled Into a Stall , where Oxen fed ; Of whom hee seek's himself to shroud , That hee their Crib might bee allow'd : They grant , but therewith tell him , hee E're long would there discovered bee , Or by the Master , or the Hinde , Whom suddenly hee there would finde , The Stag repli'd , Mee not betraie , The fear of them I do not weigh . Soon after this , the Hinde came in , And forth return'd , but saw not him : Whereat the Stag exalt's his head , And quite shook off his former dread : But one Ox wiser then the rest , This fleeting joie quickly suppre'st : Assuring him , the Hinde to bee A Mole in perspicuitie . But what should crown the Enterprize , Was to charm his Lord's Argus-eies . Hereon what the Hinde might neglect , The Master enter's to correct : Whose hand , as hee the Crib would trie , Made o' th Stags horns discoverie . His Hindes hee summoned to him , Who quickly shut the Stag therein ; Where hee with fruitless tears doth die In his assumed Sanctuarie . MORAL . The fearfull Stag unto us doth express , What slight helps men take hold of in distress . Th'Oxen plain , honest , painfull men implie , Willing to succour other's miserie . The Hinde's demeanor , herein represent's Of most servants the usual negligence . The Master's actions unto us do show , What ev'rie Master that would thrive should do . 43. The Lion and Fox . THe Lion sick , the Beasts to visit went , Onely the Fox was herein negligent ; To whom the Lion send's an Embassie ; Which shew's , how grateful should his presence be ; Nor was there caus of peril hee should fear , Since antient ties of friendship 'twixt them were ; Or if this were not , the Lion infirm , Ill if hee would , to act hee could not turn . The Fox repli'd , the Lion's health hee wish't , For which to praie hee would with zeal insist : But to this visit with Excuse deni'd : His visitants Foot-steps him much terrifi'd , Which all unto his Cave directed were , But from thence back not anie did appear . MORAL . Specious pretences of unusual Love From secret sources of bie-ends do move : But wisdom of her safetie circumspect , On ev'rie circumstance doth still reflect ; So a-far off her danger to fore-see , Shunning her own by other's miserie . 44. The Fox and Weezel . A Fox with hunger lank becom , Through a strait cleft crep't to a room : Where his stuft panch so full did strain , Hee could not thence return again . As hee was strugling out to get , A Weezel came , far off was set , And scoffingly advised him , Emptie return , as hee came in . MORAL . When greedie Minds and emptie Fortunes meet Thus with vast gains , timely make not retreat : But to improper greatness them extend , And unadvis'dly so procure their end : Or els are forced to disgorge their Rape ; They with their Persons onely might escape . 45. The Hors and Hart. THe Hart and Hors long warfare held ; The Hors from Pasture was expel'd ; Who then implored Humane aid , With whom hee did the Hart invade : Til hee had lost , the victrie gain'd : Yet to the victor's yoke restrain'd : For now the Man with bit and rein Make 's use of him to save his pain . MORAL . So meaner States , when foiled by their foes , Implore more potent Power , them oppose : But when supprest by their joint Aid they bee , Who win the vict'rie , lose their Libertie . 46. The two Young-men . TWo young Striplings , pretending meat to buie , Went to a Cook , who busied had his eie On other things ; while from a basket , one Filch't a joint , and gave it his companion To hide with 's coat ; which when the Cook had mist , Either to charge did of the Theft insist . Who took it , swore by Jove that hee had none ; Who had it , swore , that hee none took ; whereon The Cook repli'd ; the Thief will not bee known , Hee see's and know's , by whom yee both have sworn . MORAL . Who cal's to witness Ils , him Judg shall bee . Think's Ils are passed with impunitie . 'T is not the shadow covert of our tongues , Can from his vengeance hide our secret wrongs . 47. The Dog and Butcher . A Cur meat from the Shambles steal's , Wherewith betake's him to his heels : The Butcher troubled at the loss , Long silently confused was : At length his sens recovering , Thus afar off cried out to him ; This time securely thou mai'st feed , Thy safetie now procur'd by speed ; But I hereafter , thou shalt see , Will of thy slights more cautious bee . MORAL . So gross and stupid spirits becom wise , Onely by Expens of their Substances . To whom in vain , you Reason's lights reveal ; These seldom understand but what they feel . The best use from Ils are past remedie , Is to prevent succeeding miserie . 48. The Dog and Sheep . A Dog summon'd a Sheep by Plea To answer to a debt , which hee Had lent the Sheep , the Sheep deni'd Anie Debt could bee verifi'd . The Kite , Wolf , Vultur called bee , To give hereto their Testimonie ; Which they affirm ; the Sheep condemn'd The rav'ning Cur doth soon distend . MORAL . So greedie Misers , when as kept in aw , Secure snares to their rapine make the Law ; They Innocents might ruine , to fals Pleas Producing , thus , int'ressed Witnesses . 49. The Lamb and Wolf . A Wolf a Lamb met following a Goat ; The Wolf demand's , why under his rank Coat To shelter , shee her sweeter Dam had left , Whose pent Tets were with milk , e're then , nigh cleft ; While she woo'd her return with mournful bleats ; This to betraie hee fawningly repeat's : The Lamb repli'd , her careful Dam had chose Him for her Guardian , and safer it was Unto a Parent's purpose to obeie , Then by seducing Words becom his Preie . MORAL . So when by Parents frail Youth is resign'd To strangers conduct , Seducers they finde Tickle innate Propension to reflect On the Indulgence of the Armelet ; T' intice them from Tuition's sower Aw , Them to their ruine in debauch to draw : But prudent Nature rather thus incline's To Parents pleasures , then strangers designs . 50. The Young-man and Cat . A Young-man much enamour'd on a Cat , Importun'd Venus in his Praiers , that Shee to a Woman would the Cat translate ; Shee wrought the change , to Him compassionate ; Whose form and color , so exact , so white , The Suppliant took with wonder and delight : With whom withdrawing to his chamber , hee In Mirth and Plaie the daie past pleasantly . Venus e're long desirous was to trie , If , with her shape , was chang'd her Propertie : This to determine ; shee let slip a Mous Thorow the open Evings of the Hous ; Which the translated Woman strait pursu'd ; As ne're with other Form then Cat 's indu'd : Which in the Goddess such an anger bred , Shee to a Cat her re-transfigured . MORAL . What form or semblance anie one put's on , None wipe out quite Nature's Impression : Art may embellish ; Industrie restrain ; But to her source Nature revert's again . 51. The Husband-man and his Sons . A Husband-man had manie youthful Sons Which disagree'd ; the Father , as becom's , Striving to draw them into mutual love ; Bad , singly , ev'rie one of them to prove . If they could break a bundle bound of wands ; Which they in vain attempting with their hands ; The Father it unti'd , and to each one Giving a wand , bad trie their strength thereon ; Which they with much eas breaking : even so Repli'd the Father , none can you o'rethrow , While thus you are united : but all may , When thus divided , make of you their preie . MORAL . This shew's unto us , how weak States becom Invincible by common union : And how great States by civil Discord may Vnto less Potent soon becom a preie . 52. The Countrie-man and Hors . AN emptie Hors a Clown drove with an Ass , By manie fardels , that sore loaden was : The wearied Ass requir'd for safetie's sake , The Hors but part would of his burden take : The Jade refus'd ; the Ass e're long with weight Opprest , sunk down , and di'd beneath his freight . The Hors forthwith the Asse's place suppli'd , On whom was cast the Asse's load and hide . Who then conclude's , hee justly was oppre'st , That would the Ass not succour , when distre'st . MORAL . In Familie or State , who will not free His joint Companion from extremitie Of Care and Travel ; but laie's band to none , When these thus fail , bear's their share and his own . 53. The Collier and Fuller . THe Collier to his obscure Cel , Invite's the Fuller with him dwel : The Fuller said , their Trades were cross , This courtesie was to his loss : For what hee had took pains to scour , His trash would sullie ev'rie hour . MORAL . Who would unblemish't manners keep or fame , Must with the wicked seldom entertain . Societie insensibly doth pierce Vs with their habits , with whom wee convers ; Whence all , or most mens characters are known , By th'image of their conversation . 54. The Fowler and Ring-dove . A Fowler on his Game intent , Espi'd a-far off , as hee went , A Ring-dove nestling in a Tree , Whom hee abord's with treacherie , Take's in his net ; but soon doth feel An Adder bite him by the Heel : Wherewith exspiring , cri'd , while I Others ensnare , ensnar'd I die . MORAL . So craftie mindes while they intentive are How they the heedless innocent may snare ; Just Providence or'ecast's the natr'al Eie , Which should protect their own securitie : While on the ill they thus are too intent , They for the ill do meet the punishment . 55. The captive Trumpeter . A Trumpeter took Captive by his Foe , Intreat's , unharm'd , to let the harmless go ; His Arms , his Trumpet was ; had hee the will , Therewith hee could not any one man kill : His Foes hereat seem more incenst to bee ; And threaten Death with present crueltie , For that hee had nor pow'r , nor skil to fight , Them to destroie did other Men incite . MORAL . Who by leud Counsel Prince's pow'r o'reswaie , More guiltie are , then who to act obeie : Th'Instruments oft are sensless of the Ill ; But they the proper Agents , move the Will . 56. The Wolf and Dog . A Wolf a Dog encountred on his waie , In a thick Wood , e're it was perfect daie ; This Fortune they , saluting , gratulate : The Wolf demand's the Dog , how hee so fat , So clean , so neat became ; the Dog repli'd His Master's strokes and Table all suppli'd : Hee never slept abroad ; but welcom hee And gratious was to all the Familie . The Wolf admir'd the Dogs so happie state , And wish't thereof hee might participate . The Dog doth promiss him the like , if hee Would but cast off his late ferocitie , And bee more tractable , th'agreement past , They both together to the Town do haste . Pleasant discours less tedious made the waie , Until the Wolf discern'd , b'increasing daie , The Dog's neck was with a bald circuit mark't ; The caus whereof hee prai'd him to impart . The Dog heeron relace's , how hee at first , Was both to known and unknown alike curst . Which his Master not brooking , with sharp blows ▪ Bad him but onely thievs and Wolvs oppose : By which correction milde , did seldom bark , Yet of his former fierceness bore that mark . The Wolf this hearing , bad the Dog farewell , His Master did too dear his friendship sell : Hee rather had , though barely , yet live free , Then to enjoie a wanton Serviltie . MORAL . To free born spirits manie things are rude , Even in the most glorious Servitude : Who can inthral the minde unto the Sens , Yet never tasted the minds Excellence . Hee according to Nature live's , live's free , Cares , fears and griefs tend Superfluitie . The meanest that but on themselvs depend Are to themselvs a King , a Lord , a Friend . Giving to great mindes , is felicitie : Receiving is a mutt'ring Injurie . 57. The Husband-man and Dogs . A Husband-man had in his Function past Manie sharp Winters , yet was force't at last ( Through extreme want , which ruine menaceth ) To put his Hogs , his Goats , his Sheep to death : At length his Oxen hee was forc't to slaie , Which the Dogs seeing , ran for fear away ; Least their turns next should bee , alledging then , There was no hope of safetie left for them : Since now th'Oxen their Master slew for food , Who were Supporters of his livelihood . MORAL . So greedie Masters may bee said to eat Their servants , when they scarce afford them meat : Nor are contented on their labors feed , But must devour their persons thorough need ; But useless Drones beeing nourish't by Excess , Staie not to bear the bane of Greediness . But when thought useful , from their Masters flie , Leaving them first in their Necessitie . 58. A Fox and Lion . A Fox unused was to see The Lion's strange immensitie ; The first and second time was strook With fear to see his awful look ; And from his Presence therewith fled , Hee scarce himself recovered : But the third time his interview To such a bold Assurance grew ; As hee ( with confidence herein ) Familiarly saluted him . MORAL . So Rustick men , who are unus'd to see Of Prince's States the Port and Majestie : With superstitious fear do shrink aside , Abash't by such a glorie to bee spi'd ; And so confused are som time : but when Assur'd by frequent visits th' are but men ; They then to such a hardie rudeness grow , They scarce observ the distance which they ow . Exposition . A servile fear on Ignorance await's , Til Use confused Reason animate's . Whence Custom form'd , such Habits doth put on , Fear is transfigur'd to Presumtion . 59. The Fox and Eagle . A Fox's-Cub too soon abroad did straie , Was by an Eagle trussed for her Preie . The Cub implor'd the succour of his Dam , Unto whose rescue out forthwith shee ran ; But him perceiving forth her reach to bee , The Eagle prai'd shee would her Captive free : But shee relentless to her Eaglets bore Her howling Rape , to bee for food their store . The Fox enrag'd , a fire-brand had caught , Wherewith pursued to enflame her Fort : The Tree asscending , th'Eagle shee forewarn'd , Then , if shee could to keep her young unharm'd ; The trembling Eagle su'd to bee forbore , And what shee had of hers , shee would restore . MORAL . So pow'rfull Rapine seiseth on the Poor , Who mov'd to Mercie , prosecute the more : Till Justice threats their Int'rests call to stake , To staie whose hand they Restitution make . 60. The Husband-man and Stork . FOr Cranes and Gees , that on his green Corn fed , A Husband-man his Nets had closely spread , Which to the heedless Fellons prov'd a Trap ; With whom the harmless Stork had equal hap ; Who su'd for pardon to her Innocent , Nor Goos , nor Crane , but the most excellent Of Nature's Volarie : With care shee fed Her aged Parents , when ev'n famished . Her Plea was vain : the Clown made this replie , Since with the guiltie took , with them you die . MORAL . Imprudent Youth , here warned are agen , How dang'rous 't is t' associate wicked men : If present , though from th'Ill our Hands wee draw , As Accessers , w' are guiltie by the Law . 61. The Cock and Cat . A Cock surprized by a Cat , To justifie her purpos'd Act , Him of his clamors did condemn , So oft disturbed resting men : The Cock objected , hee thereby Summon'd to work mortalitie . The Cat alledged farther , hee His Parents knew incestuously . The Cock insisting him to clear ; The Cat persev'ring bad forbear : For now of death the chiefest caus , Was that hee fell into her Claws . MORAL . So violent men , when they advantage win Over the heedless , no ill figuring , Endeavour all they can , their wrong may bee O're glozed with the form of Equitie : But if that reach not , shame not to fulfill , What undertook by unrestrained Will . 62. The Shepherds and Husbandmen . A Wanton Shepherd's-boie did keep O'th'upper plains his bleating Sheep , Had sundrie times cri'd out in sport , Help , help , the Wolf ; to whom resort The Husband-men on each side are , Who finding they deluded were , ( When the Wolf thither came indeed , And hee cri'd out to bee reliev'd ) Came not , stil thinking hee did plaie , While the Wolf made the Sheep her preie . MORAL . Who ask , yet want not , Charitie deride , When wanting thereof shall not bee suppli'd . Who use to lie , this wrong themselvs they do , They seldom are believ'd when they say true . 63. The Eagle and Crow . AN Eagle from a high Rock seiz'd A tender Lamb ; which action pleas'd The rav'ning Crow so well , hee would Trie if another truss hee could , Which hee too weak away to bear , I' th wool his claws so fetter'd were , That thence himself hee could not free , But taken was immediately , His tow'ring Pinions plumed short , And to the Boies flung for their sport . MORAL . When greedie minds , yet with mean Pow'r indu'd , Would heat those Tracts the Potent have pursu'd , To gain their Ends , do finde the subtile Laws , Which those broke , them intangle by som claus. With heedless Rapine , thus ensnar'd they bee , Themselvs procuring Shame and Povertie . 64. The Dog and Ox. A Dog to eas himself that laie Upon a Crib was stuf't with haie . The Ox whereof coming to feed , The snarling Cur did him forbid , The patient Ox thus by him cros't , Cri'd , how in envie art thou lost , That wilt not eat , nor yet agree That I thereof reliev'd should bee . MORAL . Such Churls there are , roost on their useless store , Yet with revilings aid denie the poor : But their own crime their punishment doth frame , From what they others , they themselvs restrain . 65. The Crow and Sheep . A Crow upon a Sheep's back rid , And there his Clamor published : The Sheep said , his loud Notes to him Would with som Dog , Misfortune bring . The Crow repli'd ; hee knew o're whom Hee thus insulting was becom ; Hee on the Gentle might trespass ; But to the fierce hee friendlie was . MORAL . O're suff'ring Natures Cowards domineer , Whose innate Mildness their Outrages bear : But by the hardie when encounter'd bee , Their Insolence stoop's to base Servil'tie . 66. The Peacock and Nightingale . THe Peacock besought Juno tel , Why sung so sweetly Philomel ? And her hoars voice when anie hear'd , Derision mov'd , or els them scar'd ? Juno repli'd , each One from Heav'n Had a peculiar Dow'rie giv'n . Thy Plumes then Hers much fairer bee , As shee in Voice excelleth thee . MORAL . Nature , that None despis'd , or env'ed bee , Her gifts to all dispenseth mutually : Great Imperfections great Orn'ments disguise ; Som great Endowment great Defects supplie's . 67. The Aged Weezel and Mice . AN ag'd Weezel , wanting her preie , Her strength perceiving to decaie So much , shee could not now pursue The nimble Mice , that daring grew : In practice put this stratagem , Hee in a Meal-heap cover'd him : Whereof , when the Mice came to tast , Hee them devoured to the last . MORAL . The bodie 's vigor when through Age declin'd , Nature supplie's it with an able minde : And to secure us , doth her Spirits shift , What shee took from the Arm , shee giv's the wit . Thus where the Lion's skin will not prevail , Advising thereto join the Fox's tail . 69. The Countrie-man , and his Citie-Lord . A Countrie-man had in a neighb'ring field , An Apple-tree , did ev'rie season yield Delicious fruit in plentie , of which hee Present's his Citie-Lord for their great raritie : The which so pleasant to his Palate prov'd , Hee to his Court would have the Plant remov'd : But the o're-aged stock so spread his root , That in transplanting died tree and Fruit : Which told the Lord ; passion check't passion , thus , Was 't not enough , the fruit was pul'd for us . MORAL . So Lux and Avarice violate Nature's cours With their adult'rate Arts untimely force . But when Experience th'issue bring's to light , Her innate vertues found exstinguish't quite . Where Art Nature improv's ; observ it thus , Wee follow her , shee will not com to us . 69. The Lion and Frog . A Lion heard indistinct nois , Whereat hee made a sudden paus ; Starting aside , trembling stood hee , Exspecting som new prodigie . At length skip't from a neighb'ring bog , With active slight , a croking Frog . The Lion then shaking off dread , Did under foot his terror tread . MORAL . The Mindes first Motions Reason cannot reach , Nature th'obeie , yet Reason not impeach The most confirmed Resolutions are Somtime surprized with ridic'lous fear : Becaus the courage form'd is on discours , Which Master 's not , what yet is in the source . 70. The Ant and Dove . A Thirstie Ant went to a Well Thereof to drink ; but therein fel : A turtle-Dove , her thence to free , Dropped a Branch from off a Tree , Which shee asscending sav'd her life ; But found her Saviour's was in strife : For to the Dove a Fowler came , Who lurking nigh , had took his aim . But to prevent his eager shoot , The Ant had bit him by the foot ; Whereat hee starting , scar'd awaie What hee intended for his Preie . MORAL . Fate to that height doth no one man prefer , But may , if gratious , stoop to minister To th'meanest : None in so abject a State , But may , if grateful , good remunerate . Virtue from virtue no Distance divide's , Her secret tenor in each Heart reside's ; In all Extremes they meet , as here wee see , Compassionate Love , and gratefull Industrie . 71. The Peacock and Pie. THe feather'd Nation , who were free , To chuse a King to them agree . The Peacock him most worthie held , For that in Form the rest excel'd . To whom receiv'd for such , the Pie Propound's this Ambiguitie : During thy Reign most splendid King , If the swift Eagl's towring Wing , Do us , as they were wont , pursue ; Us to secure , What will you do ? MORAL . Sage Councel on the end doth first reflect , E're shee to Action doth her cours direct . Princes properties are not understood , Set up for show , but for their Peoples good ; Which to th'exterior form is not assign'd , But t' th'Courage and Prudence of the minde . 72. The Patient and Physician . A Raw Physician took in cure An infirm man , did more indure In his Prescriptions , then his Grief ; But could of neither finde relief , Till hee exspir'd ; the Doctor then , Said , His Intemp'rance killed him . MORAL . Doubtful Conclusions knaves too often trie On others Intr'ests , their own to supplie : But if they do miscarrie in th'event , The Faults cast on the suff'ring Innocent . 73. The Lion , Fox and Ass . THe Lion , Fox and Ass their force unite , To make a chase might feast their appetite . When fair success had fully crown'd the daie , The Lion bad the Ass divide the Preie ; Wherein the Ass far more exact then wise , In equal parts laid forth their properties : Whereat the Lion much offended grew , And in contempt the unadvis'd Ass slew . Then on the Fox the fatal office laid , Who for himself the meanest Portion made . The Lion ask't , who taught him to carv so , The Fox repli'd , the Asse's overthrow . MORAL . So in their actions cautious men do steer , To shun those shelvs , where others ruin'd were . They at an easie rate may happie bee , On others harms frame their securitie . Who with the Potent would not disagree , Must think extreme Right , extreme Injurie . 74. The Kid and Wolf . A Kid did from a Window spie A roving Wolf was passing by ; With bitter taunts reviled him ; To whom the Wolf repli'd agen : Thou wretch , dost mee not this disgrace , But I well know , it is the Place . MORAL . In times and places priviledged bee , Cowards presume to vent their Contumelie Against such persons before whom elswhere , They but at distance dare not to appear . 75. The Ass . A Gard'ners Ass besought great Jove to free Him from his Master 's stubborn crueltie , And change his servitude : Jove hereto join'd , And to a Tiler the dull Ass resign'd ; Who with far greater burdens loading him : The Ass for change to Jove return'd agen , Craving a milder yet ; Jove smil'd , yet hee Would not resist his Importunitie ; But to a Tanner him surrendered , Whom when the Ass knew his grief thus published , Wretch that I am was ne'r content herein , I 'm now to one fal'n , will not spare my skin . MORAL . With their own Function no one is content : All covet change , though change bring Detriment . In humane state each Office and degree Hath his peculiar Incommoditie . 76. The Old-wife and her Maids . AN Old-wife manie Maidens kep't , Much after Midnight seldom slep't ; For at first Cock-crow ( long e're light ) Their Dame to work would them incite . The Maids with dailie labor spent , Sought this disturbance to prevent : And their Alarum ( i'th'Hous fed ) Attaching they chop 't of his head : Hoping the Watch silent becom , They might molestless sleep til noon : But soon their hopes were frustrated , The Cock their Dame perceiving dead : As soon as they were lai'd to rest , The yawning Maids pul'd from their nest . MORAL . Each bodie move's more swiftly as 't draw's neer Vnto the center of his proper sphear . Age bend's to Earth , and with more eager strains , Till Earth possest , pursueth earthly gains : What should allaie , exalt's their Appetites , While in their cours they o'rethrow Nature's Rites . None can escape their furie , if they shun One slight of theirs , they in a worser run . 77. The Ass and Hors . THe Hors's happie fate the Ass did pleas , Who fat and slick was , past his daies in eas : While hee unhappie was with burdens wrought , Gal'd , tatter'd , lean , and even to death nigh brought . E're long the envi'd Hors to War set forth , Was force't to yield more painful proofs of worth : His Back to th'armed Horsman hee impart's , His mouth to th'Bit , his Bodie to the Darts . Which when th'Ass saw , to Heav'n his thanks hee paid , That hee no Hors was , but a poor Ass made . MORAL . Clowns envie Peers eas and delicious fare , Til Glorie cal's to th'painfull Theäter : An anxious Minde doth Regal Power foil , While cheerful Hindes make musick to their toil . 78. A Lion and a Goat . A Goat that on a steep Rock fed , A Lion had distinguished , Whom hee advised to descend , And to the greener Meddow bend ▪ The Goat repli'd ; if hee were gon , Shee happily might feed thereon : It was not for her Pleasure's sake , That hee did this Proposal make ; But on her , that with eas hee might Supplie his ravenous appetite . MORAL . Civil or Nat'ral Lives are best secur'd , When unto pain and hardiness inur'd : Securitie alluring Plenties bring ; Securitie neglect , Neglect Ruine . When unsought Councels would express our good , 'T is then their own that should bee understood . 79. The Vultur and other Birds . THe Vultur feign'd his Natal Feast , To celebrate which , invite's for guest The smaller Birds : most thither came , Whom hee seem'd fairly t' entertain : But when they all were fully met , His craft remov'd the counterfeit : All Cerimonie cast aside , The Guests themselvs the Feast suppli'd . MORAL . When greedie mindes Inferiors entertain , T is but the secret Preface to their gain ; Where oft the freedom of the heedless Guest , Defraie's th'Exspenses of the bainful Feast . 80. The Geess and Cranes . A Flock of Geess and Cranes there fed Together in an unshorn Mead : Notice whereof to th'Rusticks came , Who on them flew for sport or gain . The Cranes that were of bodie light , Secur'd themselvs by sudden flight : The Geess surcharg'd with their own weight , The forfeit prov'd to their Deceit . MORAL . To shun th'Incursions of an Enemie , To sure Retreats the poor and emptie Flie : While the rich engag'd to his burd'nous Pelf , Nor that secure's , nor yet can save himself . 81. Jove and the Ape . OF mortal Creatures Jove desir'd to see . Which had produc't the fairest Progenie . The Convocation publish't , from each place , Flock't Fowl and Beast with their pretending Race : Mongst which th'Ape , in either arm enclos'd , Her deform'd Cubs to all their views expos'd : Whereat from laughter no one could refrain ; Ev'n Jove Himself Himself could not contein : Th'Ape unabash't , said Jove their Judg knew well Her Cubs all present did in form excel . MORAL . This innate follie is in all exprest , Their own Productions to each one seem best . And prudently proceeded Nature so , Few els would cherish , what wee All must ow . This hold's in Arts the like Analogie , T' extract Perfection from Infirmitie : Where stil the works self-blandishing delight's , Th'industrious hand t'unwearied toil excite's . 82. The Fox and Goat . A Fox and Goat opprest with extreme drought , Descend a Well , whence neither could get out . The Fox the Goat wil'd of good chear to bee , Hee had contriv'd a waie to set them free : Which was , the Goat himself upright t' erect , And 'gainst the Wall his former feet should set , Then to his brest inclining down his chin , By 's back and horns the Fox the banck would win , Whereon escap't , hee forth would draw the Goat , Or by his horns , or by his shaggie Coat . Th'advice the Goat approv'd , thereto agree'd ; And from the Well the Fox with success free'd . The Fox at libertie much joie exprest ; But left th'exspecting Goat stil much distrest : Who , when thus gul'd himself perceiv'd to bee , Accus'd the Fox of Infidelitie : Him in derision the Fox answered , Hadst thou had so much wisdom in thy head , As thou hast rev'rent Gravitie on thy Chin , T'hadst foreseen to get out , e're thou got'st in . MORAL . Necessitie's most men inventive make ; But few observ the vows that then they take : Who in Affairs to fair success pretend , E're they begin , should first consult the End . Years bring experience , experience mak's wise , Age wanteth els his proper Dignities . 83. The Cocks and Partridg . A Certain man that manie Cocks had bred , A Partridg bought , made tame , & with them fed . The Cocks by turns , disliking their new Mate , Chace't too and fro , and with much furie beat . Th'afflicted Partridg much perplex't in minde , Imputed this to his estranged Kinde : Til hee astonish't had observ'd one daie Betwixt themselvs a bloodie mortal fraie ; Said , mongst your selvs , since thus yee disagree , I 'le weigh no more your Injurie to mee . MORAL . Where pow'rfull Nature and Societie , Slighted Engagements of true Concord bee . Strangers to both may well bee pacifi'd , If they resent the outrage of their pride . 84. The boasting Traveller . A Vap'ring Youth som time had spent abroad , Swel'd with conceit , return'd to his abode ; Boasting how manie brave adventures hee , In manie Regions had past manfully : Chiefly at Rhodes in leaping amplifie's , From all pretenders bore awaie the prize . In which most Rhodians then of Eminence , Were to his fame applausive evidence : If this bee true , repli'd a Stander by , Wee need thereof no farther testimonie : See! Rhodes is here ! the contestation this ! Then make's a leap , and bad him equal His . MORAL . Where proofs are present witnesses are vain ; Truth is suspected onely words sustein . In man's own mouth ill sound 's his proper prais , In stead of Honor , 't will but Laughter rais . 85. Apollo's Tempter . A Wicked Fellow unto Delphos went , To trie th'Oracle ; Apollo circumvent ; Under his Cloke a Sparrow held in hand , And to the Tripod utter'd this demand : What in my right hand I have covered , Tel mee Apollo , is 't alive or dead ? Had hee sai'd dead , thus did his craft contrive ; Hee would have then produced it alive ; If it was living , had been answered ; Hee strait had kil'd it , and produce't it dead . But Apollo perceiv'd his subtiltie , And return'd , forthwith , thereto this Replie ; That in thy hand , Consultor , thou do'st close , Living or Dead , as thou wilt it expose : The power and the choice rest in thy wil , Which thou approvest , that thou mai'st fulfil . MORAL . The deepest Base to the highest mischief , Is found to bee a prophane unbelief . Who vice affect , endeavour to make vain , What th'entrie threat's , or progress should restrain ; In which conclusions the All-seeing Eie Sheweth his Truth , shewing their fallacie . 86. The Fisher and the small Fish . I' Th Sea his Net a toiling Fisher threw , Which hee from thence but with one smal Fish drew , Who thus crav'd freedom : I am of the Frie ; Leav mee t' increas , and others multiplie ; That I hereafter to thy profit may , With smal forbearance , bee thy better Preie . The Fisher made Replie , to this pretens Should I yield , I had surely lost my sens . What is in hand , though small , did I remit , In hope of future good , though ne're so great . MORAL . The Futur 's uncertain , that onely ours , Which wee possess within our present pow'rs ; Who part 's with this , alluring Hope to feed ; Prejudgeth not the Hazzards may succeed . 87. The Man and Satyr . A Civiliz'd Man a League of Friendship made With a rough Satyr , from the Desart strai'd ; Setting to eat from Heav'n a cold storm rose , Whereat the tender Man his fingers blow's : The Satyr seeing this , the caus demand's ; The Man repli'd , hee blew to warm his hands : Soon after hotter meat to th'Table came ; Whereon stil feeding , the Man blew again . The caus hereof the Satyr did intreat ; The Man repli'd , hee blew to cool his meat . The Satyr hereat much astonished , With sudden haste , forth from his new Friend fled ; Bad him farewel , hee 'd no more comerce hold With him from one mouth could blow hot & cold . MORAL . Nature and Truth unblemish't when they bee , Hold in their cours one single Ministrie : But when corrupted either are by Art , Deceit is introduc'd by common craft : From whence this caution follows ; disguis'd wrong Lurk's alway shrouded in a double Tongue ; A Base unfit for Love to build upon , Whose End still is one common Vnion . 88. The Fox and Leopard . 'TWixt Fox and Leopard variance fell , Which of them did in form excel . The Leopard much exalt's his Note In prais of 's var'ing color'd Coat . The Fox seem'd heerto to aver , In that hee could not his prefer . Yet him returned this Replie ; How much more beautiful am I ! Who not in bodie , as you finde , But var'ing formed am of minde . MORAL . Frail are the Beauties onely meet the Sens , Compar'd to them guid the Intelligence : Time in his hastie summons those conclude's , While these withstand all Time's vicissitudes . 89. The Woman and her Hen. A Widdow kep't a Hen did laie An Egg on each ensuing daie . The Widdow her hopes cherished , Her Hen would more laie , better fed : Which don , the Hen so fat was grown , In-sted of more Eggs , shee lai'd None . MORAL . Thus Gluttonie fair Nature doth oppress , Ruine her Funct'ons by each wilde excess : And so blinde Av'rice is to All extent ; Whilst her own waies thus weav her punishment . 90. A Man bitten by a Dog . A Man who by a Cur was bit , Finding no Remedie for it ; Of all his Visitants hee sought , If they for Cure could tell him ought . Amongst the rest One him adviz'd , ( If hee his present safetie priz'd ) To take a Crust dip't in his Blood , And give it to the Dog for Food : The wounded Man in Exstasie , Returned thereto this Replie ; If this I did , then worthily Of each Dog should I bitten bee . MORAL . True Friends advize us to do Good for Ill ; Heav'n might thereby his healing Balm distill : But pervers Nature figure's to the Sens , Ils are Encourag'd by such Recompens . 91. The two Friends and the Bear . TWo Friends together trav'ling on the waie , A Bear encounter'd both did much dismaie : The One more frighted ran unto a Tree , Which hee asscended with Dexteritie : The Other thus abandon'd , did suppose Himself too weak , should hee the Bear oppose ; Fell to th'Earth , Him counterfeiting dead ; Foreknowing Bears on Carrion never fed . The Bear approach't him , smel't his Neck and Ear , Who , with much pain , did long to breath forbear . The Bear , him dead believing , went awaie ; Whereon descended Hee in Covert laie ; And of his Friend required , what the Bear So closely to him whispered in his Ear : His Friend repli'd , Hee fairly warned Mee , No more to travel with such Friends as Thee . MORAL . Manie Companions Friends instyl'd there bee , Few stand the trial of Adversitie : When proper Int'rests are in balance set With their friend's safetie , most prove Counterfeit . 92. The Reed and Olive-tree . STrife rose 'twixt Reed and Olive-tree Touching their strength and constancie . The Olive-tree reproach't the Reed , Hee was at each blast wavered . The patient Reed long silence kept ; And farther trial did exspect . E're long arose a violent winde , With which the Reed was each waie twinde , While th'Olive strugling with the storm , From his seat by the root was torn . MORAL . Whose supple Natures their will pliant yield , Them from the furie of the Potent shield . Who to repugnant Times with slight give waie , Shall with success their malice overswaie : While stubborn tempers , strugling with their rage Both Lives and Fortunes oftentimes engage . 93. The Beaver . THe Beaver , 'bove all Beast beside , Doth in the water most reside : But in such close Retreat immur'd , From vigilant foes is not secur'd . All for his Genitals are bent , In Med'cine held most excellent . When hee by Hunters is pursu'd , ( As Instinct Knowledg had indu'd ) His Genitals hee off doth bite , And cast's them in his follow'rs sight ; Who having their desired Rape , Suffer the Beaver to escape . MORAL . Manie an Ambush for the Rich are lai'd , Who wealth reteining are by it betrai'd : But from his Person who divide's his Pelf , With timelie Exspence , wisely save 's himself . 94. The Tunie and Dolphin . A Tunie 'fore a Dolphin fled , Who in his cours by fear misled : And beeing nigh took , to save himself , Had cast his bodie on a Shelf . The Dolphin , who himself had wound Into like danger , ran a-ground . Whom a-far off the Tunie view'd Exspiring , and did thus conclude ; With joie my life I now resign , Seeing his Death that caussed mine . MORAL . Fear doth disarm what Nature should defend , And too secure , doth oft procure our End . Thus wronged Men are somthing eas'd to see Their Persecutors in Adversitie ; And greedie Mindes , with their blinde Furie led , So often perish with the injured . 95. The South saier . A South-sai'r in the Market sate Foretelling to the Rout their Fate : To whom a Messenger rush't in , Did wofull tidings to him bring ; The Door of 's Hous was open broke , And all his Goods from thence were tooke : The trembling Wizzard in his cours , To hasten Home add's all his force ; Whom One espying , as He ran , Cri'd to the People ; See the Man , By whom your Affairs are fore-shown ! Why could Hee not fore-see his Own ? MORAL . Who do beyond their Faculties pretend , With their own Dammage mock't are in the end . Truly Authentick hee his Councel make's , First on himself prove's what hee undertake's . 96. The Physician and his Patient . A Physician not long i' th Function delt , Asked his Patient how himself hee felt . Who answered , hee with distemper'd heat , As then laie bathed in a clammie sweat : The Physician replied , that was well ; And for that visit , gave him the farewel . The like Question Hee mov'd when hee came next ; The Patient said , hee was with griping vex't . The Physician said , that was well likewise ; And therewith think's his Fears hee pacifie's . The third time Hee the same enquirie made : To which the Patient , much perplexed , said ; Hee with a Flux was then brought very low : The Physician sai'd , that was well also . After Whom One of his Familiars came , And of the Patient demanded again ; How yet hee did . The Patient made Replie ; Well , well I am ; but yet , alas , I die ! MORAL . Manie such Charlatains each where there bee , Shadow their Ign'rance with like Flatterie : But who for want of Knowledg or of Will , Preside Another's , yet approve their Ill ; To their dishonor , guiltily do thus Conspire with our Ils , but to ruine us , 97. The Wolf and Ass . UNto a Wolf thus spoke an Ass was lame : Behold ! the Vultur's preie , or Yours I am ! I die with pain ! this favor onely I Request of your admired charitie . Pull from my gangren'd foot this stump , I may With lesser anguish close my latest daie . This glosing style his savage Nature charm's , 'T is strange ! a Wolf relent's at others harms : And therewith him appli'd to yield redress , Which suddenly was finish't with success . Th'Ass forgetfull of his late good turn , Did with the self-same heel his Healer spurn ; Which laid him welt'ring in his blood , from whom The Ass risk't away , as if by him o'recom . The Wolf as giltie did himself impeach , That of a Butcher would becom a Leech . MORAL . For abject mindes who doth good Offices , Shall bee rewarded with such injuries : And who desert their Functions for the use Of those unpractis'd , reap Damage and Abuse . 98. The Fowler and Black-bird . A Fowler spreading of his Nets , To him a perking Black-bird jet's ; And busily made this demand , What present work hee had in hand ? The Fowler ( jealous of suspect ) Said , hee a Citie would erect : And therewithall stepping aside ; Went afar off himself to hide . The Black-bird facile of Belief ; Hop't to the Bait for her Relief , ( Was nigh the Net on purpose lai'd ) Wherewith , poor Bird , shee was betrai'd , Seeing her caught , the Fowler ran : To whom the Black-bird cri'd , O Man ! Truly , if you such Cities plant , You 'l scarce have one Inhabitant . MORAL . The greatest mischiefs for Rapine or Blood Have still been shadow'd with the publick Good : To which the credulous Innocents give waie , Till they themselvs becom the heedless Preie : But where such Rulers do preside a State They quickly will the Land depopulate . 99. The Traveller . A Traveller about to undertake A long Journie , to Jove a vow did make , Half of his findings offered should bee ; Whereon set's forth with great Alacritie : Far on the Progress had hee not advance't , E're hee to finde a Bag of Almonds chance't Mixed with Dates , which greedily hee eat , To th'stones and shels , all that thereof was meat . These useless Reliques hee together cast's , With which to th'Altar most devotely hast's ; Where unto Jove himself hee thus addrest , And no small Zeal there seemingly exprest ; Behold ! Great Jove ! what without or within , I bring to Thee , as my vow'd Offering . MORAL . Som for sinister Ends themselvs applie To the exterior Forms of Pietie : But when their Actions truly are survei'd , Wee finde Devotion fraudulently pai'd . 100. The Boie and his Mother . A Little Boie but late to schole put forth , From thence a Horn-book stole , of little worth , Which to his Mother did , return'd , present ; And shee receiv'd , neglecting Chastisement . This daily practice hee persever'd in , Till use to greater things encourag'd him : For which hee by the Magistrates condemn'd , Was to the Gallows led , to make his End . Whom his bewailing Mother following ; Hee of his Guard crav'd , shee might speak to him : To which assenting ; Shee with speed drew near , And to his mouch applied close her Ear : Where in his teeth set ( with such furie led ) That strait her Ear hee pul'd off from her head , For which his Mother , and the standers by , Reproached him with this new Infamie : But unabash't , hee published that shee The onely caus was of his miserie : For th'Horn-books theft had shee corrected him , Hee had no farther Progress made therein . MORAL . Indulgent Parents to correct denie The seeming trifles ev'n of Infancie : To how imperi'us a Guid they resign Their pliant Wils , do truly not define : Custom a second Nature is , though blinde , O'reswai's the clearest functions of the Minde : " With what liquor wee vessels first inure , " Longest in them that Odor will endure . 101. The Shipwrackct Shepherd . A Wealthie Shepherd up and down did rove , Close to the Sea his scatter'd flock had drove ; Which beeing calm , his wonder and delight , Had him transported at so rare a sight ; That hee his present Function did despise , Resolv'd to plow the Sea for Merchandize . To which effect , his Sheep hee forthwith sold , And into Dates converted all his Fold : Put forth to sea , a hideous storm arose , Did to much danger him and goods expose . Th'o'reladen Bark each coming wave took in ; Which him enforce't , i'th'sea her freight to fling : Emtie escaping , home return'd again ; A few daies after to the same place came : Where hee beheld the Sea's unwrinkled face , Smile again on him with alluring Grace . Whereon hee cri'd , In vain with mee you glose ; Content your self ; I 've no more Dates to lose . MORAL . So glorious fools are took with spetious Shows , Nor knowledg gain but from their overthrows , By loss and danger grossest Mindes are taught , Their Wit is soundest , when the deerest bought . 102. The imprison'd Heir , and the painted Lion . A Noble-man , who was through Age declin'd , One onely Son had of a gen'rous Minde : Whose Inclination Hunting did o're-swaie , Wherein his Game was most for beast of Preie . On him th'indulgent Sire his fancie set , Nor could remov'd bee by Death's counterfeit : One Night hee dream't ( to his no little pain ) This hopeful Son was by a Lion slain : At which much troubled , fear sought to prevent , That his Dream were not follow'd by event : A statelie Hous hee built , whose rooms for grace Had manie Pictures of each sev'ral chase ; The Youth's minde to divert , herein confin'd , And to the vigilance of a Guard resign'd : This more his unrestrained Courage check't , And on the Caus yet caus'd him more reflect : Which , mongst the rest there viewing , drawn to life , Hee with the shadow enter's thus in strife ; Oh : cruel Beast ! must I , for fear of thee , Bee heer cag'd up depriv'd of libertie : Whereat attempting to pull out his eies , An unseen Nail his finger scarifie's ; Which hurt so fester'd it a Fever bred , The raging Fever life exstinguished , MORAL . In things to com , shallow Man's curious Sens Is cheated still with like Aequivalence ; Who by his Prudence Heav'ns Decree would shun , Weaveth the Thred wherewith his Fate is spun . 103. The Bald-man . ONe Bald through Age or accident , A Periwig wore for Ornament ; Which , as a Hors hee managed , A blast of winde drove from his head ▪ This laughter rais'd i' th Standers by , To whom , hee laughing , made Replie : No mar'l Fals hairs are from mee blown ; Since they not on kep't were my Own . MORAL . Since Gifts of Nature fugitive are found ; For staie in Fortunes there is little Ground : Hee from Disgrace the Blemishes take's off , That on his own Shame first revert's a Scoff . 104. The Eagle and Fox . THe Fox and Eagle , friendship made , agree ( Frequent Commerce might confirm Amitie ) To bee nigh Neighbors ; th'Eagle , to that End , Did on a loftie Tree her Nest distend , Whose declin'd Age had level to the Foot Wrought a smal Concave in the disclos'd Root ; Where the Fox quarter'd ; som time past hereon ; The Fox from 's hole to quest for food beeing gon : The Eagle in like want , flew to his Hole , From whence the Fox-whelps for her Eaglets stole : The Fox return'd , finding her treacherous Rape , Whose tow'ring Wings made from Revenge escape : In Execrations his high furie vent's ; The sole recours of wretched Impotents , His injur'd Love converted into Hate ; Held now no ties too near to violate . A rural Feast hereon soon issued A Goat for victime had immolished ; Th'Eagle , th'Altar rounded , sharp for preie , Stooping for which , a Fragment bore awaie ; Whereto fast cleaved a light fire-brand , Which to her nest brought , the winde theron fan'd , Till it the same had fier'd , of matter light ; From whence th'Eaglets ( bee'ng unapt for flight ) ( Yet Nature prompting to avoid the Flame ) Drop't to the Earth , and by the Fox were slain : Who , unresisted , in the Eagle's sight , Glutted his Passion and his Appetite . MORAL . 'Twixt greedie Mindes what ties so e're there bee , Discord 's fomented by Vicinitie : The Caus is evident ; boundless Desires In smal Extents move with unequal Fi'rs : Their wants ev'n All 's too little to supplie ; Excess through use becom's Necessitie , All ties of Friendship with them needs must fail , Who for by-ends the Altar dare assail : But what from thence their Rapine bear's awaie , Will both their Hous and Familie decaie ; While the oppressed by like vengeance shall Restored bee in their destructive fall . 105. The Eagle and Beetle . A Hare was by an Eagle long pursu'd , Who to resist with strength nor Art indu'd ▪ In this extreme a Beetle met , implor'd That by his Aid her peace might bee restor'd ; The Beetle of his new Electi'n proud , Solemnly forthwith , her protection vow'd : And as th'Eagle insisted to invade This his new charge , the Beetle to her made ; Willing her not his Servant to molest : Th'Eagle , persev'ring , much contempt exprest Unto the Beetles little size and pow'r ; And in his presence did the Hare devour . This Injurie the Beetle bore in minde ; And where the Eagle built long sought to finde : Passion , at length , direct's him to her Nest ; What had his speed , had there his force increast : Th'exalted Eggs down to the Earth hee fling's , And hasten's thence with yet more active wings : So joie's the Act , so fear 's to bee surpriz'd . The Eagle to prevent the like , deviz'd Manie vain shifts ; at length shee humbly mov'd Her Patron Jove ( Jove her entirely lov'd ) Hee to secure her Eggs , his bosom yield's : Who dare assault what Jove's own presence shields ? Yet thither will the spiteful Flie attempt , And undescri'd , there lurk't to circumvent : Jove saw th'Eggs move , Hee sought the caus to know , Shaking his Bosom , Both did overthrow . MORAL . Thus timid Minds , in their Extremitie ; For succour to the meanest trifles flie : Yet let the Greatest not provoke the Least ; Nothing so small may not the Great molest : Who his own safetie hath but once contemn'd , Is becom Master of Another's End . In vain to Heav'n for Refuge anie flie's , Who reconcile not old Inemnities . So blinde Revenge to th'Altar will asspire , Though with his Foe hee perish in one Fire . Exposition . The Hare , here , Fear ( the Childe of Guilt ) implie's , Who , th'Eagle , Wisdom ( Truth's discoverer ) flie's ; Convinc't of Error by the Nat'ral Light ; And of the Bane molested with fore-sight , Join's with the Beetle , here blinde Ignorance , By Unbelief to take awaie the Sens : Whose true Attendant Fear is , but th'Event Shew's such weak Safeguards , but haste punishment . The prosecution of the Beetl's Hate Against the Eagle , here , doth intimate ; Though Ignorance can wisdom not impeach ; Yet will his Malice her Productions reach , In Arts and Sciences delivered us ; Which to o'rethrow hee still endeavour's thus . Till Wisdom to th'Altar ( Jove's Bosom ) flie's , To shelter there her sacred Mysteries . Where yet attemted by her spitefull foe , Who working hers , work 's his own overthrow . 106. The Nightyngale and Hawk . A Lone sate Philomel warbling on a Tree , ( Passion affecting no Societie ) On whom a sharp Hawk , roving for his Food , Suddenly seised for his livelihood : The harmless Bird now on the point to die , Humbly implor'd the fierce Hawk's Clemencie Her to dismiss , alledging in her right ; Shee too smal was to serv his Appetite ; For which hee onely should the Great regard , To Use and Travel might bring full reward . The Hawk upon her cast an Angrie Eie : And in new Furie , made her this Replie ; Foolish it were , what wee hold to forsake , To pursue that wee are not sure to take . MORAL . Thus savage Natures never do relent At the sweet Musick of the Innocent . Nor greedie Mindes , although their aim bee All , In anie wise do yet neglect the Small . All Hopes and Promisses to them are vain Objected to forbear their present Gain . 107. The tailless Fox . A Fox , who onely with loss of his Tale Escap't a snare , did much his Fate bewail : His Life more Grief , then Death approaching , bred ; So much with Shame his Spirits languished : At length hee under shew of publick Good , Bethink's himself to cheat his Brotherhood ; In them advising to desect their Train ; Of his disgrace so to wipe out the stain : To which purpose a great Assemblie made : The taleless Fox did with much Art perswade His Fellows to cut off that burd'nous Freight , An Ornament but meerly in conceit : To whom One subtile as himself repli'd ; Brother ! this purpose you may cast aside ; If this bee onely thy Commoditie , T' advize it other's , ill becometh thee . MORAL . 'T is Good to sift all Councels by their End : Most do their own , when they our Good pretend . So vitious Natures , blemish't in their Fame , Would All corrupt to lessen their own Shame . 108. The Fox and Bramble . A Fox , whose clam'rous Foes did him pursue , A hedg asscended Peril to eschew ; Where his rash Foot a lustie Bramble found The Pat thereof did in th'encounter wound : Trembling with Anguish ; yet in Passion wilde , For this offence , the Bramble thus revil'd ; Distressed I to thee for Refuge flie , And thou betrai'st mee with new Injurie : The Bramble answer'd ; 't was his Error , thought With craft to catch her , as hee others caught . MORAL . Extremes the soundest Judgments oft obscure , The Present Ils o're-balance the Future . But who for succour to rough Natures make , Must not blame them , but blame their own mistake . 109. The Crocodile and Fox . THe Crocodile and Fox contest , Of Race which was the Nobelest . The Crocodile most vainly high , The worth boast's and Antiquitie Of his Progenitors ; which said , The scoffing Fox this Answer made ; Friend , hadst thou not averred this , By thy Coat it apparent is , Of all the Glories of thy Kin , Thou hast , long since , divested bin . MORAL . Virtue the Source is of Nobilitie : With which , whose Actions hold no Sympathie , To their Disgrace do extract from the Dead . An Honor in themselvs extinguished The emptie Titles of a lasting Name , But ruin'd Monuments are to Others Fame . 110. The Fox and Hunters . A Tier'd Fox by Hunters close pursu'd , A Woodard , cleaving Wood , by chance had viewd ; To whom hee ran , requesting , by his Aid , To som close shelter hee might bee conveid : By whom directed to an obscure shed , The Fox , with speed , to hide him , entered : The Hunters , following , of the Woodman sought , If of the Fox hee could inform them ought : The Woodman's words , affirm'd hee did not know ; But where hee laie did with his finger show : The Hunters not distinguishing this Sign , From farther pursuit did forthwith decline : Which when the Fox perceiv'd , without delaie , Hee creeping forth slunk silently awaie . In whose Retreat , him as the Woodman view'd , Hee him reproached with Ingratitude : The Fox repli'd , had hand to tongue been true , What you now'challenge , I had tender'd you . MORAL . Mens words amd Actions seldom do agree , Yet All or Most pretend Integritie . But when Truth is discover'd by Event , Slight prov's th'Evasion from the true Intent . With the Performance weigh but what was spoke , For an Hyperbol , take an Aequivoque . 111. A Man and his Wooden Idol . A Certain Man a wooden Image made His Houshold-god , to whom hee often prai'd ; The theam of his request was , all things might Flow in with Plentie , issue with Delight : But still as hee more fervent grew in Prai'r , All things at home went more against the hair : Whereon , at length , to Rage his Zeal being grown , Hee , in a Passion , had his God o're-thrown : Which in the Fall divided from the Head , From thence of Gold great plentie issued . At which the Suppl'ant joifully admir'd , O! Pervers Perfide ! cri'd , when I requir'd Thy Aid with Rev'rence , nothing wouldst dispens , But to rude Blows yieldst up this affluence . MORAL . Th'Object of vulgar Zeal , wee learn from hence , Who judg naught Good , but what affect's the Sens : Which not attain'd so , violate , as vain , Those sacred Rites their vices did restrain : Which once let loos ; all Courses do pursue , By which they may their sensual Ends acrew : And if succesful , think they are suppli'd , Becaus they have such Powers vilifi'd . 112. The invited Dog . A Wealthie Man , little did cost regard , Friends to receiv a sumtuous Feast prepar'd : The Houshold Dog , by his Example led , A neighb'ring Cur to frolique summoned ; Who thither com , transported was to see Of so great Dainties such varietie ; Concluding in himself , so well to feed , For manie daies hee might no victu'll need : While for the Future thus his joie provide's : His fawning Tale clap't his yet emtie sides ; The Cook this Rapture by his Gesture guest , Him by the Tale did silently arrest ; Manie a Round him swinging ; at the last , Th'affrighted Cur forth of a Window cast ; Who from the Ground astonished arose , With flying Clamors publishing his woes . The neighb'ring Curs him full of wonder met , Demanding him what dainties hee had eat ; Who faintly said , with Cheer I so abound , In my Return , I never felt the Ground . MORAL . Alluring Hopes do emptie Mindes extend , But seldom reach to what they do pretend : Who for support on Other's Goods relie , Feed Exspectation with vacuitie . 113. The Man and Eagle . A Simple Countrie-man an Eagle snar'd ; Her Pinions pul'd , and cast her in his yard : Amongst his Poultrie . Her another bought , And with new Plumes her emptie Pinions fraught : With which the Eagle flying trust a Hair , Wherewith reward 's her Benefactor 's Care . The Fox , observing this , the Man adviz'd , No more to cherish what hee so much priz'd : Lest , as o' th Hair , her yet asspiring Wing Should in like sort bee turned upon him : The facile Man with this to credit led , The grateful Eagle re-impov'rished . MORAL . By Ignorance Nature's high Works deface't , Are in improper Vses thus misplace't : Which when restored by Industrious Art , Reward Anothers , prove their own Desert : Till All perverting Malice do detect Their approv'd Issues by unjust suspect . 114. The dying Husbandman . AN aged Husbandman , whose End drew nigh , Desirous was to cherish Industrie In his remiss Succession , cal'd his Sons , Told them that now his life to Period run's ; The Goods end Treasure hee had to conveie Amongst them , onely in his Vineyard laie . The Father dead , the Sons believing hid This Treasure there , the Vineyard often dig'd ; But found not what their eager Travel mov'd , Til the succeeding Season came , which prov'd More fertile by such Culture , then before Manie years were ; and made them rich , were poor . MORAL . Wealth from persev'ring Industrie still flow's , Though somtimes meats not what it did propose : Error may guide the o're greedie Intent , But Success crown's it with unsought Event . 115. The sillie Fisher . A Sillie Youth in fishing inexpert , Yet with much Zeal pretending to the Art : His Net and Pipe close to the River brought , Where hee sat piping , thinking to have caught The easie Fish with this his Melodie : Which finding not succesful , Pipe lai'd by ; And to his Net betook him , which , in haste , Hee with fresh Ardeur in the River cast ; From whence of Fish hee drew a numerous heap , Which on the shore cast , seeing them to leap ; Cried , Sullen Race ! to move Pipe could not win , But now I pipe not , you to dance begin . MORAL . T'improper Times and Subjects who applie The perfect'st Art , make void their Industrie : Proportion'd Functions first must meet our Skil , E're to our Purpose wee can form the Will . 116. The fortunate Fishers . A Troop of painful Fishers put to sea , Long tired were with fruitless Industrie : Hungrie and grieved that they naught could take , Homeward , perplex't , as they began to make ; A Fish pursued 'fore Another swum , Who to secure him in their bottom sprung : On whom the joiful Fishers strait laid hold , And at a high Rate , when returned , sold . MORAL . What Art and Labor could not bring to pass , A secret Providence unexspected has ; None on their Strength or Knowledg might relie , Without due ref'rence to the Deitie . 117. The poor sick man . A Poor Man sick , made to the Gods a vow , A hundred Oxen hee would them allow In Sacrifice , for his Recoverie ; The Gods to prove this his Integritie ; Assent to his Request , and Health restore : The cured Suppl'ant , ' 'caus hee was but poor , And Biefs had none , a hundred Oxen bones Gathers together , and to th'Altar come's , To which addrest , thus publickly doth saie , Behold , you Gods ! my vow to you I paie : The Gods intending to revenge the cheat , Him , sleeping in a vision , instigate Next Morning to the Sea-side to repair , And hee should finde an hundred Talents there : On his dream mindeful , hee got up e're daie , But was by Thievs encountred on his waie , To whom for Ransom hee a Promisse made , A thousand Talents should bee to them paid . MORAL . Man in Extremes , oft to advance his Ends , Beyond his pow'r his promisses extend's : Wherein , who mock the all-discerning Eie , Will still paie Man with equal Fallacie . 118. The unfortunate Fishers . CErtain Fishers hailing to shore a draught , By the weight judg'd it succesfully fraught ; Which did their senses with such joie elate , Hope the possession did anticipate : Until the Net upon the Coast was thrown With som few smal fish , and a mightie stone , Which to an Ebb return'd their tide of Mirth , As dul and silent as the passive Earth . Whereat one of them , most advance't in years , Thus sagely his dejected Fellows cheers . Appeas your trouble . Grief and Joie are Twins , Alternate Changes rule the cours of things . Think All the Ils will happen you , which may , That when they com , they may the lighter weigh . MORAL . Hopes are but shadows , mocking oft the Sens , Rais'd on th'Affections , not th'Intelligence : Which unprescribed in their loos Extent , Swoln Exspectations frustrate the Event : But the best Arm the Minde can use 'gainst Chance , Is , e're it com's , t' exspect her Repugnance . 119. The Old man . A Feeble Man , through Age and Travel spent , To a remote Wood for his fuel went : Which on his shoulders in a bundle hee Bore to supplie his sad Necessitie . Returning home his Burden to conveie , With the weight tired , and the tedious waie : Again his Bundle to the Earth restor'd , And to end Grief , hee sadly Death implor'd : Death , unexspected , came as hee desir'd ; And ask't the Man , what hee of him requir'd . Who made replie , that you would take the pain To help mee with my Burden up again . MORAL . Weak Resolution Death through dispair invite's , But in th'Approaches most prove Hypocrites : Life with what change of Ils soever spun , Frail Nature still would Dissolution shun . 120. The Woman and Physician . AN Old-Wife a thick film had in each Eie Oppressed much the visive Facultie , Was for the perfect Cure engag'd becom Unto a Doctor in a certain Sum : Provided stil , his pains and cost imploi'd Should , if they fail'd , bee with the Cov'nant void . The Physicion on his Reward intent , T' effect his Cure on dailie visits went : And from his Patient's dwelling brought awaie , By secret slight , som parcel ev'rie daie , Til in the Issue , Hee ( his cure beeing wrought ) The Sum contracted of the Woman sought : Which shee refusing , summon'd was t' appear Before the Judg , hee might the Diff'rence hear : Who thither com , her contract not deni'd . But shee not cur'd was , thus shee justifi'd , E're in his hands , I saw my hous well fraught With Houshold-stuff , but there I now see naught . MORAL . Physicions visits somtime Health restore , But alwaies make the lingring Patient poor , Who to like slight may justly have recours , Since curing one ill , they still leav a wors . 121. The two Enemies . TWo Fencers in one Bark put forth to Sea Betwixt whom was invet'rate Emnitie ; Which since neer Other neither would allow , One to the Poup got , t'other to the Prow : E're far advanc't , arose a hideous storm , Wherewith the strugling Bark extremelie torn : To sink begining , Hee sat in the Prow Ask't of the toiling Sailers , which part now Of their wrack't vessel would the first bee drown'd , Who made Replie , The Poup caus first a ground ; Whereat hee cri'd , Death 's now no grief to mee , Since I my Foe to perish first shall see . MORAL . How strange distemper doth the Soul disguize , T' extract such Joie from others Miseries ; While yet frail Nature cal's us to resent , With theirs , our own united Detriment : Malice doth proper Safetie little prize , Her thirstie Furie where shee satisfie's . 122. The Calf and Ox. A Fat Calf yet unyok't , beheld at Plow A painful Ox , to whom hee would allow , Compar'd to him in Esteem , but Contempt ; In that th'Ox wrought , in eas his daies hee spent : But when the Daie of Sacrifice drew nigh , Th'Ox was dismis't ; the Calf retain'd to die , Thou wert not wrought , th'Ox to him smiling sed , Becaus design'd to bee immolished . MORAL . Fair Industrie the nat'ral Life secure's ; While wantnn Sloth untimely Ends procure's : So the divine Judg doth inflict on those , Whom they would save , varietie of Woes : But pamper's with Excess of worldly joie , Whom hee intend's in Justice to destroie . 123. The Boie and Fortune . A Sillie Boie did Cattle keep , Neer to a Well was fal'n asleep . Fortune arriving , waked him , Thus saying , drew him from the spring . Rise idle Knave from hence bee gon , For thy own Follie blame will none : If thou heerin shouldst chance to fall , But I shall bee condemn'd of All . MORAL . Wee frail Man's common Error here express ; His proper Error no Man will confess : But rather thus their ill Successes laie On som blinde Pow'rs their Action's overswaie . 128. The Mice and Cat . A Ravening Cat an antick Fabrick found , Where sporting Mice , with freedom did abound : Thither hee went , & manie made his Preie , Till they themselvs perceiving their decaie , A Councel cal'd , wherein they did conclude , Within his Access no One should intrude . But to an upper Seiling to confine Themselvs , whereto the Cat could no waie clime : The Cat their purpose soon discovered , Thus counterplotted , hee himself feign'd dead ; Hanging himself up by the heels upon A hook was fast'ned to an inward stone . One of the Mice did downward sharply prie ; Hee of the Cat might make discoverie : Cri'd to him , Friend ! did I Cat thee know , Though thou wert dead , I 'd not descend below . MORAL . So prudent Men from Others Harms collect , Where , and on whom to ground a just suspect : What Forms soever faithless Men put on , They circumvent not their firm Caution . 125. The Ape and Fox . THe Beast a gen'ral Councel held , Which of them in rare Parts excel'd : With the Ape's Frisks they so were tane , Most votes him for their King proclame . The Fox , with a repining Eie ; Him envying this new Dignitie ; Finding a snare laid in a pit , Had a flesh morsel baited it ; To which that hee the Ape might lead , Thus his Prerogative did plead : A hidden Treasure brought to light ( Which by the Law , Sir , is your Right ) Not far off lie's : this , if you pleas , Your own hands may assume with Eas : The Ape by his persuasion led , With thirstie Ardeur hastened , Whereat arriv'd with little Care , Became intrapped in the Snare : The chatt'ring Ape , with irefull Eie , Reproach't the Fox his Treacherie ; Who repli'd , Others you 'd protect , Yet cannot your own waies direct . MORAL . Who from the Judgment of the Multitude Election for a Government conclude : In th'Issue , finde , what Reason should despise , Misled their shallow giddie Fantasies : Since of Mankinde the greatest part are fools : Such must bee Hee , who by their Sentence rule 's : Nor is it fit , such men preside a State , Who their own Actions cannot regulate ; But on this erring light still fix the Eie , Which thus seduceth frail Mortalitie : Envie and Malice , this also infer's , Are unto Craft the sharpest Ministers . 126. Jove and the Crow . UNto the Fowl of ev'rie kinde A daie of Council Jove assign'd ; Hee might elect him for their King , The fairest Ornaments could bring : Which when the Crow perceived , Hee , Conscious of his Deformitie , Of various Colors others Plumes To deck himself forthwith assume's : In which , when All assembled were ; To Jove the fairest did appear ; For whom about to give his Vote , Each Bird their own strip't from his Coat : Whereat the naked Crow became Expos'd to more then usual Shame . MORAL . On borrow'd Notions , swell the Memorie , Ostentive Mindes rais their Sufficiencie ; Which in their shallow Judgments , groundless so , Fail in the use , and only serv for Show : But when each Autor is restor'd his own , Their innate weakness is with dishon'r shown . 127. The Smith and Dog . A Painfull Smith a dul Cur kep't , Who , while hee forged , alwaies slep't : But when his Master went to eat , Then suddenly Hee up would get ; And what was under Table thrown With nimble Gesture prei'd thereon . The Smith observing this , began Against his Cur thus to exclame ; When I my self applie to work , In Sloth thou dost in corners lurk : But when I 'gin my Teeth to move , Thy fawning tail doth this approve . MORAL . So idle Drones on Others Labors feed , Shrink from the Action doth supplie their need : But when the Fruits of Industrie ensue , None so Officious as this fawning Crew . 128. The Mule . A Mule becom with plentie fat , Grew wanton in his present state ; Soothing himself , Hee for his Sire , A Courser had , Active as Fire : To whom , in all things , like was hee , Chieflie in his Celeritie . Soon after this ; without Respite , Forced to run with all his might ; Hee restie in his cours became ; Whereat , cri'd out , Wretch that I am ! To think mee of a Horses Race , Knowing my Sire was but an Ass . MORAL . Of mean Extraction ill bred Men there bee , Swell in conceit with their Prosperitie ; Pretending to such S : ock and Faculties , As Other Persons truly Nobilize : But falt'ring in the Practice , soon reflect Both on their Nat'ral and Acquir'd defect . 129. The Physician and the Dead-Man . AN infirm Man did long fick lie , Happened under Cure to die : Unto whose Fun'ral manie went , Encountring there th'Impertinent Physician , who did much insert , To save the credit of his Art ; Affirming , had the Deceast took Frequently Glisters , and forsook The use of Wine , hee had not died : To whom an Assistant repli'd ; Friend ! This Advice you should produce , Onely when it might bee of use : But now it nothing can avail , Your Purpose and our Proofs must fail . MORAL . Vntimely Counsels sillie Bablers vent , Not for the future , but past Accident . Of mortal Judgments 't is the erring Fate ; All Men still wise are when it is too late . 130. The Dog and Wolf . A Dog without Door sleeping laie Was by a Wolf surpriz'd for Preie ; Who to his slaughter beeing addrest ; The fawning Cur made this Request : Sir Wolf ; for present kill not mee , For lean I am , as you may see ; At hand my Master's Nuptials are , Where I with such delicious fare , My self will glut , that fat I may Becom your more agreeing Preie : The Wolf relying on his word , Did freedom to the Dog afford : And thither soon return'd agin : But found the Dog sleeping within : Yet of him hee his Promisse clam'd ; To whom the Dog this Answer fram'd ; When you mee sleeping without Door Finde , Nuptials then exspect no more . MORAL . The Rites of Nature first prefer'd should bee ; Nor Rites held , which with these hold contrarietie : That Vow or Contract in it self is void , Injoin's us by our selvs to bee destroid . So cautious Men , when they a danger shun , Are in like Hazzard seldom seen to run . 131. The Bull and Lion . A Lion long a mightie Bull assail'd By sundrie slights , yet of his purpose fail'd : Approaching neer , the Bull did thus invite ; Friend ! if you pleas , praie Sup with mee to night ; I have a Sheep slain , whereof wee will feast , Without more Cer'monie , praie bee my Guest : The Bull assenting , forthwith followed The leering Lion , who to his Den him led : The Bull arriv'd , saw manie a vast Cauldron , And mightie Spit , but Sheep hee there saw none : Whereon returning with unusual Haste ; The Lion ask't , What moved this distaste . Who made Replie , those Instruments you keep To dress a Bull more fit are , then a Sheep . MORAL . When to Inferiors Potent men profess Vnusual Friendship , 't is but to oppress : But disproportion'd Entertainments may Shew such Pretences tend but to betraie . 132 : The enamour'd Lion . A Lion of a Maid enamoured , Sought of her rustick Father her to wed ; Who made Replie to his disdain'd Request ; His Daughter was no Marriage for a Beast : But when the Lion hereon look't a-wrie , A grin'd his teeth ; the Clown seem'd to complie ; Affirming , what the Lion had requir'd ; As earnestly hee had the same desir'd : So that his Teeth and Nails dissected were , Whereof the tender Virgin stood in fear . The Lion with excess of Passion lov'd , This his Objection suddenly remov'd ; Then for the Maid unto the Sire return'd ; Who seeing him of Teeth and Claws unarm'd , A club took up wherewith hee did oppose The Lion's pursuit with pursuing blows . MORAL . When as more potent Princes would becom Join'd to weak States in civil Vnion : By slights in Treaties , proper Strengths laie down , To blinde suspect of Vsurpation , Finde , so divested , their weak Foes insist To punish that which they could not resist . 133. The Lion and Fox . THe Fox reproach't , with Infamie , The Lioness's Infecunditie : In that shee never could bring forth But One Whelp onely at a Birth : Who repli'd ; yet it came to pass , That onely One a Lion was . MORAL . Vnequally Worth measur'd is by Sens , When priz'd for Number , more then Excellence : Nature her self produceth on this Stage Scarce One exact Man in a treble Age . 134. The two fighting Cocks . TWo Cocks together long had strove Who Master of the Hens should prove . At length , One overcom became , Was force't to hide his Head for Shame . The Victor swel'd with vanitie , To the Ridg of the Hous did flie ; Where hee with loud Applaus proclam'd The Trophies from his Foe obtein'd : While arrogant Boasts hee there crew out , An Eagle sharp , roving about , Trussed the Gallant for her Preie , And to her Young bore him awaie . Which when the subdu'd Cock espi'd , ( As on his Ruines glorifi'd ) Hee publickly stalk't forth again , To take sole Freedom of his Game . MORAL . Vain Mindes , the Sens unapt to moderate , Becom extrav'gant with their Prosp'rous Fate ; And thus insult o're their dejected Foe , Till Fate restore these by their Overthrow . Here Fortune's Changes shew to us how nigh Each Extreme is unto his Contrarie . 135. The Calf and Stag . A Calf , who with the Hinde yet went , Held with a Stag this Argument : Since thou the Dogs dost far exceed , Both in thy Magnitude and speed : And with thy branchie Frontlets might , Far better arm'd art for a Fight : What is the Reason then , my Friend , Thou do'st their Pursuit apprehend ? To whom the Stag , smiling , repli'd ; Though all thou sai'st bee verifi'd ; Yet I can not my self assure , The yelping of the Hounds t' endure ; But when I their fierce clamors hear , I take my sudden flight for fear . MORAL . Nature there vainly doth her Gifts produce , Where shee give's not the Gift to lend them Vse : Reason unaptly travels to repair Defects by Nature that inherent are . 136. The Bee and Jove . THe Bee one daie to Jove her King Of Honie brought an Offering : With which Oblation Jove became So much delighted ; bad her clame What ever her wish could suggest , Hee would assent to her Request . The Bee with Passion overswai'd , To Jove this her Petition made ; Who ever came a Pilfering To her Hive , so shee might them sting , Therewith they might for this their theft Bee suddenly of Life bereft . To which Demand Jove doubtful stood , 'Fore Hers , preferring humane Good . At length returned this Replie ; Let this thy blinde will satisfie ; If anie com unto thy Hive , Thee of thy Treasure to deprive , And thou , by Chance , so prickest him To leav within the Wound thy Sting : That Prick to thee thy Death shall bee , Let Life thy Sting accompanie . MORAL . Revenge the highest Passion of the Will Neglect's her Good to procure Others Ill : But the All-judging Eie , to check the Sens , As over-partial to her own Offence ; Ordein's , who on his Foe inflicteth All Hee Can , shall by his proper Furie fall . 137. The Flie . A Flie chance't in a Flesh-pot fall , Nigh suffocated there withall ; Thus , with himself , made his Retreat ; So much I drunk have , so much eat , And so well bath'd my self , that I , In Right , may now contented die . MORAL . So prudent Men , in Ils they cannot flie , Reflect on their former Felicitie , To counter pois the weakness of the Sens , Ore-whelm's the Minde with headie Violence . 138. The Swallow und the Prodigal . A Youthful Gallant sensually had spent His Patrimonie to his vestement : Seeing a Swallow e're the Season came , Judg'd Summer nigh , and forthwith sold the same . But Winter from this Relaps soon arose , And pinch't the Gallant stripped of his Clothes ; Who with the Cold seeing the Swallow dead ; Cri'd , faithless Bird ! Us both hast ruined . MORAL . Who on irrational Subjects do reflect The Progress of their Actions to direct . To their Destruction , in the issue , see How far they Err , trust such uncertaintie . From this Conclusion , here , collect wee may ; Things out of Season don do soon decaie . 139. The Woodman and Mercurie . A Woodard selling Trees , a stream ran nigh , Was consecrated unto Mercurie ; Wherein , by chance , his approv'd Hatchet fell , Which to his work was no small Obstacle . Down on the Bank hee much perplexed sate , Where his fresh Plaints his Griefs exagerate . To him , in Pitie , Mercurie appear's , Seeking the Caus of his excessive Tears : Which to him shown , said Mercurie , Behold ! Is this thy Ax ? shewing an Ax of Gold : Which when the poor Man had for his deni'd , With One of Silver Mercurie him tri'd ; This yet disclaming , Mercurie infer'd The Ax of wood , which hee for his aver'd . Mercurie heeron gave to him all three ; So to reward this his Integritie . Who to his fellows coming , did relate The Circumstance of his auspitious Fate : Of whom , One this Adventure would pursue ; Com to the Stream , therein his Ax hee threw : Then down sat weeping on the bank , til hee Discovered had officious Mercurie . To whom , when hee had his disaster told , Mercurie to him shew'd an Ax of Gold : Asking , if that were his ? Hee void of shame , Stoutly affirmed , 't was the verie same . Whose Impudence to Mercurie thus known ; Hee nor gave that , nor yet restor'd his Own . MORAL . So honest Mindes by their Afflictions tri'd , From Heav'n , have their Possessions amplifi'd : While fraudulent men , ensnar'd by their Deceit , Their proper Substance justly ruinate . 140. The Woman and her Hen. A Woman kept a Hen of old , That each daie laid an Egg of Gold . Shee thinking her all Gold within , Her Head did from her carcase wring : Then to dissect her went about , Pulling her hopeful Entrails out : Where finding her like Others made , Desiring more , lost what shee had . MORAL . So greedie Mindes would bounteous Nature force , Till from her Functions virtue they divorce . Contemning thus the Good they did enjoie , To pursue More , the Means of both destroie . 141. The Frog and Fox . A Frog sat croking in a Fen To Other Beast incountring him ; That hee a skilful Surgeon was : To whom repli'd a Fox , did pass ; If thou wilt this to us assure : Thou thy own limping first must cure . MORAL . Who Others Errors to reform pretend Must their Own Imperfections first amend , Present Example is a pow'rful Guide , Place't in their Persons would our Works preside . 142. The Husbandman and Adder . AN Adder near a Countrie-man His lurking Hole had ; to which ran His wanton Son , and with a Blow Incence't the heedless Adder so ; On him shee with such Furie flew , That shee forthwith the Infant slew . At which the Father much perplex't , This to Revenge himself addrest ; Taking an Ax her to assail , Wherewith cut off the Adders Tail . The Man at length Agreement sought ; Meal , Water , Salt , and Honie brought To reconcile this Injurie ; And make a League of Amitie : Then Hee the Adder cal'd upon ; Who lying underneath a Stone : Thus , hissing , said , Thou work'st in vain , Friendship betwixt us now to frame : Reason with Sens will not prevail , While thou thy Son want'st , I my Tail . MORAL . Debates Subject not remov'd from the Sens Again take's fire on slight Accidents : Nor is firm Reconciliation made Where Restitution is not to bee had . 143. The Hen and Fox . A Fox had to a Hen-roost prest , Found there a Hen sick on her Nest : On whom with fierce Aspect hee star'd ; Asking her , How in Health shee far'd ? Who repli'd , shee should better bee , If hee would leav her Companie . MORAL . Vnusual Favours from professed Foes , Suspected Trains are to our Overthrows : Wee on our Safeties most should jealous bee , When to our Aid wee them Officious see . 144. The Lion and Man . A Man and Lion to travel set forth , As in discours each amplified his worth ; They to a Pillar came of Stone , whereon Was cut a Lion by a Man o'rethrown . The Man this Figure to the Lion show's , His Subject by Example to oppose : Saying , how far Men Lions do exceed In Strength and Courage , here you plainly read ; The Beast repli'd , as Men , had Lions Art , Far more such Marks you 'd finde of our Desert . MORAL . Vain Boasters , so , on feigned Trophies rais Vnequal Proofs to their affected Prais : While the Deserver doth in Silence pass Worthily those Acts hee atchieved has . 145. The Fox and Grapes . A Fox on Grapes had cast his Eie Were in their full Maturitie : Which hee desirous to attein , Attempted often had in vain : At length his will thus pacifie's , Defisting from the Enterprize . Tush ! let them pass ; I fondly fret : They are , as yet , but sowr meat . MORAL . When Prudent Men their Ends cannot attein , Thus , the blinde Passion of the Will restrein : And to the Motions of the Sens implie , I' th Subject sought som Incommoditie . 146. The Childe and Scorpion . AN Infant seeking Lobsters on the sand , Laid on a Scorpion , by mistake , his hand : Who on his tender years casting an Eie ; Thus piti'd much the Childe's Simplicitie . Sweet Boie ! in Peace , withdraw thine hand from mee , Least Ignorance procure thy Miserie . MORAL . So headie Mindes , their Purpose to pursue , Fall oft on that , which they should first eschew . And so the Harmfull somtime do relent , Charm'd with the Image of the Innocent . 147. The Fowler and Partridg . A Fowler had a Partridg tain , Who on the Period to bee slain ; Cri'd , trembling , Fowler ! let mee flie ; I will thy favor gratifie : For by my Call I will intreat Manie more Partridg to thy Net : To which the Fowler made Replie ; For this thou more deserv'st to die : That would'st betraie , for private Ends , To secret Snares thy native Friends : Nor canst thou true bee to thy Foe ; That to thy Friends wilt not bee so . MORAL . Who from Oppression would their Persons free By the suggestion of base Treacherie ; Just Caus administer , where there was None , By their Oppressors to bee overthrown . For som Advantage Treason lov'd was ever ; But as suspected , was the Traitor never . 148. The Hare and Snail . A Hare , by chance , a Snail espi'd , Whose creeping shee did much deri'd . The Snail for wager would becom Engag'd with Her a Race to run . The Hare this proffer took in Scorn , Yet could for shame but it perform , The Fox ( of all the Beast most wise ) Elected was for Compremise , Who limit should the Cours , and bee Discider of the Victorie . Sloth and Neglect laid by , the Snail Set forth , with Success to prevail : Nor Intermission suffered , Till hee his Cours had finished . The Hare , relying on her speed , Laie loitring without farther heed , Till sleep from limbs did sens divorce , Starting from which ran forth her Cours , Where the Snail finding ere shee came , Was force't to yield it lost , with shame . MORAL . The perfect'st Gifts that Nature can Imploie Sloth and Neglect insensibly destroie . While with success , persev'ring Industrie To Subject's none had yield's Capacitie . 149. The Willow and Ax. THe Ax to cut the Willow laid ; First of the same som Wedges made ; The solid Stock might thereby bee Cloven with more facilitie . Which when the Willow had perceiv'd , Trembling , thus , inwardly shee griev'd ; I not so much bewail my Fate , To feel the Ax mee ruinate : As I these Wedges am to see My Bodie tear , were part of Mee . MORAL . Foes by their Art divide us from our Friends : And make these Agents to advance their Ends : But wrongs from them most sensible must bee , Where Love and Nature fram'd an Vnitie . 150. The Pomegranate and Apple-tree . TWixt Apple-tree and Pomegranate , Touching their Beautie , rose Debate : Manie and bitter Outrages Past to foment their Vanities . At length to reconcile these Foes , From the next Hedg a Bramble rose ; Who , with reproof , bad them no more , Shame to avoid , make such uprore . MORAL . Shame of Dissention doth salv up the Breach , When the Contentious do Agreement preach : It ill becom's the Mod'rate not give waie , When the Licentious stickle to the Fraie . 151. The Mole and her Dam. THe Mole , a Beast by Nature blinde , His Dam told , he felt , from the Winde ; An unknown Odor pass to him . Not long after , affirm'd agin ; That hee the Forgers hammers heard Beat on the Anvile : next aver'd ; Hee did a mightie Furnace see : At which the Dam replied ; shee Should judg by this ; hee , as his Eies , Had lost his other Faculties . MORAL . Vain Boasters so to light betraie their Lies , Extending them t'Impossibilities : Who , to have don More then they Can , recite , Afford just Proofs they have not what they Might . 152. The Wasp , Partridg and Husbandman . THe Wasp and Partridg , which extreme thirst prest , Themselvs together for Relief addrest Unto a Husbandman , who water drew , And with large Proffers , thus for water sew ; The Partridg said ; shee would his Vineyard dig , Replenish't Clusters might enrich each Twig . The Wasp said , hee the Vineyard oft would round , To keep off Theevs from ent'ring on his Ground . The Husbandman repli'd , hee had two Beevs , That nothing promist , yet perform'd both These . To whom far fitter 't was his water give , Then by his Travel hee should them reliev . MORAL . More fit it is , our Gratitude to show , T' acquit our selvs of Benefits wee ow , Then to fair Promisses present our Gifts , Which , in their Trial , leav us to our shifts . 153. Jove . AS Jove his Nuptials celebrate's , Each Beast on him with Off'rings wait's , To gratulate the Cerimonie To ev'rie one's Capacitie . The Serpent for his Present chose , Sprinkled with Dew a fragrant Rose ; Which in his mouth hee brought to Jove , Who strait affirm'd , hee did approve Of ev'rie Beast the Offering , Save what the Serpent brought to him . MORAL . Not onely Man , but God himself detest's Sweet flowing Words spring from malitious Brests . Man may secure himself from any wrong , But from the Poison of a Glozing Tongue . 154. The Indulgent Ape . AN Ape at once two Whelps had laid , Onely for One affection had : Which shee brought up in much Delight ; The Other shee abandon'd quite ; It hap'ned that in Pleasure bred , The sleeping Dam had stifeled . The Other had neglected been , Heeron became the Dams darling : Which shee nurst to Maturitie With equal Love and Industrie . MORAL . The ill success , wee may collect from hence , Of Parents over-partial Indulgence Vnto their Issue , whom with cock'ring , they , Seeking to cherish , to ruine do betraie . While the neglected oft restored are ; So Fortune's power exceed's humane Care . 155. The Captive Flea . A Flea a Man had sharply bit , By him was captive took for it . The Man ask't , who it was that fed On his Limbs with pain nourished . The Flea said , shee was of that kind , Whom Nature so to live design'd : Nor did shee him intend to kill , For shee could do but little ill . The Man heerto repli'd again ; For this you rather shall bee slain ; In that Hurt much , or little , you , In any wise , ought not to do . MORAL . Guilt by the Damage measur'd should not bee , But by the Agents true Capacitie : Who to his Pow'r in Evil hath excel'd , Of all the Evils guiltie may bee held ; So , in small wrongs who priviledg'd would bee , Should perish , as to Right an Enemie . 156. The escaped Flea . A Flea , by Nature prompted to 't , A Man stung smartly by the Foot ; Which him incensed so , shee tane ; Hee would between his nails have slain : The Flea beeing active in the strife , Escap't his Hands , and sav'd her Life . The Man cried out , O Hercules , Exterminer of villanies ! Why present wer't thou not with mee To suppress this my Enemie ? MORAL . So shallow Men , prest with Impatience , call To Heav'n for Aid , on Subjects trivial : Whereas the Object of our Prai'rs should bee From all relation to the Senses free . 157. The Ants and Grashopper . THe Winter Solstice beeing past ; The Ants their Wheat a Sunning cast ; The Grashopper this discovered , Who was with want nigh famished ; With humble sute did them aboard , They would thereof him Alms afford . The Ants ask't , what in Summer hee Had don ? or why past slothfully ? The Grashopper replied ; hee then Sung cheerfully to passing Men , To take from Them the dull delaie , And tedious travel of the waie . Which heard , the smiling Ants repli'd ; Their Suters follie to deride . Since thou in Songs hast Summer spent , For Passenger's Divertisement : In dancing now thy Limbs unfold , Least thou bee starved with the cold . MORAL . Who hath their Youth in idle pastimes spent In Age may vainly beg their Nourishment : While the Industrious on his Plentie Feasts , And make's their Wants the subject of his Jests . 158. The Man and his two Wives . A Sensual Man his life in Pleasure led ; When wasting time half grisled had his Head , Two Wives of diff'rent Ages , to him took : But neither Partner could a Rival brook . The Elder of them well advanc't in years , Scratching his head , pul'd off his youthful hairs ; By such resemblance to procure his Love Solely to her , the like effect would prove The Younger also ; scratching everie daie For the like purpose , pul'd out all the Graie : Till hee , at length , betwixt them bald became , And with much Laughter was expos'd to shame . MORAL . This figure 's to us , how ill disagree Declining Years with Sensualitie . To diff'ring Tempers who resign's his Will , Shall neither Theirs , nor yet his Own fulfill ; This Inconvenience must inherent bee To all their Actions prove Polygamie . 159. The poor sick Man . A Poor Man sick had long time kept his bed , When the Physitions him abandoned , Unto the Gods addrest himself ; to whom Hee for his Safetie vow'd a Hecatomb , His Wife this hearing , ask't where hee would get , When well , the hundred Oxen should compleat This Sacrifice ; who said , shall I well bee , Think'st thou , the Gods might this require of mee . MORAL . When humane Aid fail's Man's Extremitie , To Heav'n for Succour Vnbelievers flie . Who to their Powers limit not their Vow , ' 'Caus , whom they make them to , they not avow . How can they then exspect to bee supplied By them , whom they intend but to deride . 160. The Frogs . TWo Frogs , who in a Fen were bred By Summers drought when exhausted , Forsook the same , and rov'd about , To finde a waterie Region out . At length a Well profound they met , Wherin o'rejoi'd , One would have leapt : Till , thus , his Fellow checked him ; If wee should , Friend , descend heer in ; And this also bee dri'd with Heat , From hence how shall wee then retreat ? MORAL . First with the Issue wise-men do advize , E're undertaken is the Enterprize : And by their Reason Accidents fore-run , To finde th'evasion e're the Evil com . 161. The Dog and Cock . A Dog and Cock in friendship join'd , 'Twixt whom a journie was design'd : Set forth ; the Evening com ; a Tree The Cock resolv'd his Roost should bee : The Foot whereof a hollow had , Wherein the Dog his kennel made . The Cock , as hee was wont to do , Soon after Mid-night often crew . Which new Alarum thither brought A roving Fox , for Preie that sought : Who standing underneath the Tree , Requir'd the Cock most earnestly Descend from his exalted Place , Hee much desired to imbrace So rare a Singer as hee was : In vain that passion should not pass : The Cock replied ; advizing him , The Porter wake to let him in : Who underneath the Root was laid , To which , the Fox no small haste made : But when , so rous'd , the Dog forth came , The Fox was by the Porter slain . MORAL . With the deceitfull who in Treaties join , Finde Craft to Craft the surest Countermine . So by their Craft who Others circumvent , Somtime by Craft do meet their Punishment . 162. The Lion and Bear . A Lion and a Bear together caught A tender Fawn ; for which they fiercely fought ; Each one so Other sharply had assail'd , That in the Combat both their vigors fail'd , E're the Strife was decided , breathless they , And tired , in a Truce , fell by their Preie . Whom when the prying Fox had prostrate seen , With the affected Prize that laie between : This hee snatch't from them with a nimble slight ; And from the Peril sav'd himself by flight , Which they , for Pursuit both unapt , lament , That for the Fox they had their labors spent . MORAL . So Potent Men will in the Pursuit bear A Partner , when they will not in the share : While in Contention for th'affected Prize They quite exhausted have their Faculties , Som busie Knave their Actions did surveie , Of their Industrie bear's the Fruit awaie . 163. The Bat , the Bramble and Cormorant . THe Corm'rant , Bramble , Bat together made A League , agreed to drive a Forreign Trade . The Bat much monie on Exchange had sought . The Bramble Garments for his venter-brought . The Cormorant , for his Commoditie , Imbarked Brass : so forth they put to Sea . As in their hopeful voiage , rose a storm , Wherewith the Bark was under-water borne : They with much hazzard , only gain'd the Cost , Where still the Corm'rant dive's for what hee lost : The Bat his Creditors t' avoid , by Night Dare's for Provision onely take his flight : The Bramble ev'rie Passenger goe's by Take's by the Coat to finde his Propertie . MORAL . So greedie Tempers tempted with the Itch , In their frail Mindes , to becom sudden Rich ; Attempt unpractiz'd Hazzards ; till they bee Involv'd i' th snares of pressing Miserie ; Som walk in Darkness ; Others shift their Clyme : Som Others Goods by violence purloin . 164. The Fox and a singular Beast . A Singular Beast , that in a tree was set , Though unprovok't , began his teeth to whet : The Fox this seeing ask't the Caus , why hee Sharp'ned his teeth without Necessitie ? Who made Replie ingenuously heerto ; When Danger com's , this bee not then to do . MORAL . This Notion is for Princes singular ; In time of Peace thus to provide for War : In vain it is our Weapons then to frame , When to the Fight Alarums crie , Arm , Arm. 165. The Lark . A Lark was taken in a snare , Thus groned forth her last dispair ; Nor Gold , nor Silver have I tane , To make Another's Loss my Gain , For one poor grain of Wheat 't is I Must , to my Grief , untimely die . MORAL . To loftie Mindes 't is double Grief to fall In those Attempts whose Ends were trivial : Where the Sens onely meet's not present Pain ; But Reason wound 's the Soul with future Shame . 166. The covetous Man . A Covetous Man his Land and Goods had sold , And All converted to a Mass of Gold , Which hee to hide , in secret dig'd a hole , Wherein intomb'd his Treasure and his Soul : This Idol Hee to worship oft repair'd , Till frequent visits had the caus declar'd Unto a prying Workman , who e're Daie Enter'd the Shrine , and bore the Saint awaie : Soon after th'Devotare thither bound With wonted Zeal , the Temple emptie found : Whereat hee much lamented , tore his Hair ; And in strange Passions figur'd his Despair . Which deploration when a Neighbour had Observed ; thus adviz'd him not bee sad ; For having Treasure , thou , alas , hadst none , Therefore again fill up the Hole with stone : Then think it Gold , and such 't will bee to thee ; Since to thy Use both serv indifferently . MORAL . Possessions can but small Content produce , Where the Will is restreined from the Vse : If Fancie can but overswaie the Sens , 'Twixt This or That is little Difference . 167. The Tortois and Eagle . THe Tortois of the Eagle sought , Shee might by Him to flie bee taught . The Eagle bad her change her minde ; This was repugnant to her kinde : The Tortois , in her sute , heerat Became far more importunate . The yielding Eagle heer to prest , Her in his Talent did invest ; With whom to'th upper Region flew , From whence , to practice , hee her threw ; Who falling on a heap of Stones , Shatter'd to pieces Shell and Bones . MORAL . Earth creeping Mindes to Speculations press , Vnapt thereto , seldom meet fair Success : Beyond their Pow'r things strugling to comprize , Extinguish oft their nat'ral Faculties . 168. The Stag . A Stag , an Eie by chance had lost , Was feeding near to the Sea-coast , The perfect Eie to Earth imploi'd , Hee might the Hunter's Wiles avoid : The Other turned to the Sea , For which hee had no Jealousie . A Man sail'd by observ'd his Craft , And to Death struck him with a Shaft . Who thus in Tears his Fate bewail'd , Where I most fear'd , no Ill assail'd : But where I thought none could invade , From thence to Ruine am betrai'd . MORAL . On our Defects wee should most cautious bee , For which Advantage wait's our Enemie . Those Forts or Places double guarded are ; Or Art , or Nature leav Irregular : What Both most strengthen , let no One neglect , That part is weakest , which wee least suspect . 169. The Stag and Lion . A Stag before the Hunters fled , A Cave , for safetie , entered : Where hee was by a Lion tane , Who on the Period to bee slain : Lamented thus , from Man I flie , To fall by a Beast's Crueltie . MORAL . The Lights of Nature sudden fears obscure , And to avoid Ill , greater Ils procure : A humane Foe to act restrein's his Will ; But savage Furie more then once would kill . 170. The Stag and the Vine . THe Hunters pursute to decline A Stag him shelter'd with a Vine ; Who when they all were by him run , The leafs thereof to knap begun , Till having round nigh pul'd them clear : The Hunters back returned were : Supposing him ( as then hee did ) To bee in som thick Covert hid : Where so exposed to their view , With unexspected shafts him slew : Who dying said ; Just is my End ; To ruine that did mee defend . MORAL . So barbrous Mindes ( their Extremes past ) oppress Who gave them Refuge in their sad Distress : But when again like Evil on them com , Finde , by such loss , themselvs they have undon . 171. The Ass , the Lion , and Cock . A Cock was feeding by an Ass , Neer whom a Lion chance't to pass . The Cock in his shrill Clamour crew , Whence , terror struck , the Lion flew . The Ass confirm'd 't was from his fight The timid Lion took his flight ; Pursued him til past the Nois Of the fierce Cocks redoubted voice ; The Lion then return'd on him , And from his carcass pul'd his skin : Who dying cried , wretch that I am , I not of fighting Parents came : What Ground should move mee then , I durst My self into such conflict thrust . MORAL . So shallow Men in Self-opinion strong , Take to themselvs more then to them belong ; Which in their Mindes Presumtions form so high , They tempt those Hazzards they should rather flie : Till in the Issue their own Ruine show , What their frail Natures first them framed to . 172. The Gardner and his Dog . A Gardner's-Dog by mischance fell Into the bottom of a Well ; The Gardner , him to draw from thence , Descended in great diligence ; Where ( as to rate him hee begun , No more into such danger run ) Th'incensed Cur turned on him ; And sharply bit him by the shin . Who cried , I justly suffer , have Endeavoured my Murth'rer save . MORAL . Who churlish Tempers , with Reproof , reliev , To reward Bountie , Damage oft receiv : They seldom Gratefull prove unto their Friends , Who dislike Advice , but to their Good tend's . 173. The Sow and Dog . A Sow and Dog at variance were ; Th'incensed Sow by Venus sware : Shee with her teeth would him divide ; The subtile Cur heerto repli'd : Thou vow'st to Venus for our Aid ; As if shee thee in Favor had . Who doth thy foul flesh so defpise , Shee will thereof no Sacrifice : The Sow repli'd , shee doth mee love , Your Argument doth rather prove . Since neither mee to hurt or kill Can bee agreeing to her Will . But thou art neither quick nor dead To anie one well savoured . MORAL . Weak are Conclusions drawn from humane Sens , Since double Senses meet our Arguments . But they the happiest Orator must bee , With his own Proofs convince their Enemie . 174. The Sow and Bitch . THe Sow and Bitch could not agree Concerning their Fertilitie : The Bitch said , herself to prefer , That no Beast heerin came nigh her : The Sow repli'd , but yet wee finde , You still produce your Puppies blinde . MORAL . Nor Speed , nor Number give to works the Prize ; But the Perfection of the Enterprize . Abortive Labors seldom do produce But Fruits imperfect and unfit for Vse . 175. The Serpent and Crab . A Crab and Serpent did agree To enter in Societie . The Crab , whose Manners were sincere , The Serpent wil'd his Craft forbear ; Who little weigh'd admonishing ; But still persevered therein : Till the Crab sleeping took her Mate ; And to Death prest him with her weight ; To whom ( extended forth ) when dead , The Crab this Notion uttered , Thus simple to haue been you ought , You had not suffer'd what you taught . MORAL . In Commerce who themselvs to Craft applie , Against themselvs fraud teach and justifie : For such Disguise aim's but at private Ends , Which would supplant the Int'rest of their Friends : Nor can in Friendship long Agreement bee , Where Nat'ral Habits hold Antipathie . 176. The Shepherd and Wolf . A Wolf's Cub , lately whelpt , a Shepherd caught , Wch with his Dogs to foster home hee brought : Who , as to riper Age and Strength hee grew , With his Companions would the Wolvs pursue . When from the Flock they had surpriz'd their rape , Who from the Dogs although they made escape , The foster'd Cub continued still his waie , Hee with the Wolvs might partake of their Preie : Then Home return'd ; but if they none had tane , Then by himself One privately was slain , Which with the Dogs , hee eat ; thus often hee Feasted himself with Friend and Enemie . Until the Shepherd found how it was don , And on a Tree the subtile Fellon hung . MORAL . The seeds of Nature , in their Blosoms ta'ne , Soft Education may a while restrein : But when their vigor is assum'd , wee finde , They still retein the Habits of their kinde . Of All the Ils this should avoided bee , To harbour a Domestick Enemie . 177. The Lion and Wolf . AN aged Lion Bedrid long had lain , To visit whom ( except the Fox ) all came . On which Occasion the fell Wolf laid hold ▪ T' accuse the Fox of Defaults manifold , How useless hee was unto him their King , And of his neglect now in visiting : The Fox arriving in the Int'rim heard The latter words the Wolf had uttered : Which 'gainst him did the Lion much incens , Till the Fox made his Excuse in Defence ; Which thus was follow'd ; none about him stood , Had so much labor'd for his Soveraigns good , As hee , who had each Climate traced round , To learn his Cure , which hee in seeking found : The Lion , thus appeas'd , commanded strait , Hee should the Med'cine to him intimate . To whom the Fox with low Obedience , said , Command great King ! a living Wolf bee flai'd , And forthwith , thereof , make the yet warm skin Unto thy Grief a helpfull covering . Then , smiling , thus , the prostrate Wolf reprov'd , Thou should'st our King to Love , not Hate have mov'd . MORAL . With Slanders who foment a Prince's Ire , By their Foes craft , prove fuel to the Fire . For others Harms first having dig'd a Pit Are justly thus the first that fall in it . 178. The Woman and her drunken Husband . A Woman had a drunken Husband wed , For Cure thereto , this Device practised . When Natures lights , in drink , she perceiv'd drown'd And Hee , as dead , laie sensless on the Ground ; Shee on her shoulders took him , to inter In an obscurely vaulted Sepulchre . Where laid , shee left him , till the time drew nigh , Nature might work her own recoverie . Then to the vault returned , often where At Door shee knock't , til hee ask't , who was there ? The Wife repli'd ; 't is I that com to bring Food to the Dead , their usual offering : To which Hee answer'd ; Bring Mee not to eat ; But bring mee drink , I humbly thee intreat : When thou of Meat rememb'rest mee , I 'am sad ; But give mee drink , and thou wilt make mee glad : Whereat the Wife thus mourning , strook her Brest , By slight or reason thou naught profitest : So far from mending , wors thou wilt return , This thy Diseas an Habit is becom . MORAL . Of all the vices humane Frailties have , This , as the last , associate's to the Grave : Age and Diseas disable us for som ; But unto This both Ministers becom . 179. The Swan . A Rich man bred together Swans and Gees , For Pleasure Those , and for the table These . Whenas the Gees to suffer were the End , To which the Owner did them first intend ; The Night was so obscure there could not bee Distinction had in this Societie : Which caussed a Mistake : for on the Swan The fatal Lot beyond Intention ran . The mournful Bird heeron her self applie's In Songs to celebrate her Obsequies : By which her Nature was discover'd soon , And with her sweet Notes so her freedom won . MORAL . Approaching Death those shadows do dispers Man is disguiz'd with in civil Commerce : Defects or Virtues then disclos'd are All , Man's perfect'st Trial is his utmost Fall . The force of Musick , this may yet implie , Asswaging thus the Rage of Crueltie . 180. The Blackmore . A Wealthie man a Niger bought ; Whose Color hee assumed thought By his Neglect who first him bred , Thereon him to his dwelling led : Where hee by sundrie washings tried How the Skin might bee purifi'd : But found unchanged still the hew , While from the Pain a sicknes grew . MORAL . Art and Industrie thus are both left void , When on Subjects incapable imploid . Who strive the force of Nature to o'recom , Sooner then change , work Dissolution . 181. The Crow and Swallow . THe Crow and Swallow did contend , Which of them did in Form transscend . The Crow objected against him ; His Color flourish't but in Spring : Whereas her tincture was so pure , It ev'rie Season would endure . MORAL . Those Parts of Beautie best affect the Sens On which Time's changes have no Influence : The Superficial varnish may the skin , But that win's Prize that take's his Source within . 182. The Bittour . A Bittour in a Window hung , The Bat ask't , why by night hee sung , And cheerfull Daie past silently ? To whom the Bittour made Replie ; I , heertofore singing by daie , Became the Fowlers heedless Preie : From whence I cautious am to vent Such Seasons my Divertizement . The Bat said , now 'twill little stead ; Before the Ill thou shouldst take heed . MORAL . So shallow Judgments out of Season shun Those fatal Tracts by which they were undon : And after practise , what they should before ; When the Steeds stoln they shut the Stable Dore . 183. The Cockles . A Rustick Boie som Cockles had , Which hee to rost i' th fire laid : VVherein the Cockles hissing , hee Cri'd out , worst of Mortalitie ; Do you so pleasantly now sing , Your Houses when on fiering ? MORAL . Man's exterior Demeanour , Decencie Wil's with his present Fortune to agree : Philosophie with Reason doth commence ; Nor is that Reason which belie's the Sens . Extremes are but distempers , which arise From strugling Natures too weak Faculties . But when th'Effect's contrarie to the Caus , Reason revolteth from her proper Laws . 184. The Sorceress . A Sorceress , who undertook t' appeas The divine wrath in humane miser'es : Manie strange things t' effect perserver'd had , Whereby shee long had no small profit made . At length , accus'd , detected and condemn'd , Shee was led forth to make a shameful end : To see whose execution manie flock't , VVhere One amongst them thus her follie mock't : You the Decrees that could decline of Heav'n ; VVhy could you not the Councels change of men ? MORAL . Vain Boasters so when in Distress they fal , With their Defects derided are of All : While vulgar Scorn , evil on evil set's , When their own Damage prov's them counterfeits . 185. The Husbandman . A Husbandman digging the Ground , A secret heap of Treasure found : For which hee thankfull crown'd the Earth , To him enlarg'd this fruitfull Birth . Fortune , arriving , ask't why hee Asscribed her Benignitie Unto the Earth ? Since if the time His late found treasure should resign Unto Another's Hand ; hee then Would for the Loss strait Her condemn . MORAL . So worldly Men to the exterior Means Attribute still the caus of all their Gains : But of their Loss the Autor judg to bee Som secret Pow'r in the Divinitie . 186. The Travellers . TWo Men together travelled , One whereof an Ax finding , sed Unto the Other , I have found , For a share to frame som Ground : The Other thereto made Replie ; Saie , Wee have found , and saie not , I. Soon after , who it lost them view'd ; And in great Haste them both pursu'd . Who found it , seeing this , cried , Wee Shall perish now infallibly . Whereto the Other answered , Not wee , saie I , as you first sed . MORAL . In civil Commerce faithless Men do use With doubtfull Words thus to plaie fast and loos : They in the Profit sharers may disclame ; But in the Damage might them entertain . 187. Two Frogs . TWo Frogs there were nigh Neighbours bred , Whereof One in a deep Pool fed . In shallow slows the Other laie , Adjoining were to the High-waie . The Frog , who in the Pool was fed , His Fellow oft admonished To com to him into the Flood , More safe to get his livelihood : The slow Frog not assenting , said ; Custom had that his firm seat made : Till a Cart passing on him rush't , And suddenly to pieces crush't . MORAL . Custom the use of Reason take's awaie , Where Practice onely can the Will o're swaie . Error most Men hold well Authorized , When time hath Error once established : But like Success will in the Issue prove , What need may bee long habits to remove : So manie Changes in a State wee see , Good Laws prove bad , if they not chang'd may bee . 188. The Bees . A Pilf'ring Knave , the Owner beeing from home , Went to a Bee-hive , whence he took the Comb. Th'Owner return'd , finding the Stock bereft , Sta'd there , amuz'd , to gather what was left : The Bees returning met the Fellon fled , And with their Stings him sharply punished : Who cri'd , i'th'theft yee mee dismist unhurt , On your work busied ; will you mee subvert ? MORAL . So vitious Men do conceal from their Friends The secret Scope of their sinister Ends : But rashly their Disorders do expose Vnto the view of circumventing Foes . 189. The Halcedon . THe Halcedon , a Bird , which usually , In solitude , frequent's the vastest Sea : Shee , lest by men her young should be supprest , On a Sea-coasting Rock , erect's her Nest ; Whence issuing , abroad to seek for food , Wherewith might bee reliev'd her helpless brood : The swelling Sea chafe't with a ruffling winde , Within her limits could not bee confin'd : In whose wilde tumor the Nest overspred , The strugling Nestlings , at length perished : The Dam , return'd ; soon the disaster found , Thus , her sad Plaints did mournfully resound ; Earth , as suspected , rashly I desert , To seek thy Refuge , far more faithless art . MORAL . Without more slights , A watchfull Jealousie , Secure's Man from a constant Enemie : But his Assurance in unconstant Friends Betraie's him soonest to their private Ends . 190. The subtile Fisher . A Fisher had a clear stream met , Extended o're the same his Net , Which with the stream left floating , Hee To either line ti'd cunningly A weightie stone , wherewith hee stood Alternately beating the Flood , That so the frighted Fish might get , More heedlesly into his Net : Which by the bord'ring Dwellers seen , 'gainst him exclame'd troubled the stream , Whereby ' they could not from the Brink , Attein clear water for their drink , Who made Replie ; content you Friends ; My Success on my Art depend's : Should I the stream forbear to beat , I certainly shall nothing eat . MORAL . Desp'rate Fortune's Dissentions move in State , Securely so wealth to accumulate , By their shelter'd disorders ; when as they In Peace naught act , free Laws do not betraie . 191. The Ape and Dolphin . IT much in use was among Seaf'ring-men , Monkies and Apes to have Abord with them To bee their sport ; it hapned one of these , With Men , made Shipwrack in the Attick Seas . Nature or Imitation taught the Ape To swim , as did the Men , for their escape . A passing Dolphin seeing the Ape swim Among the Men , for such believed him , Whom hee took up , and to the Landward swum , Til to th'Athenian Naval harbour com , Was cal'd Pyraeus . The kinde Dolphin there Ask't of the Ape , if hee Athenian were ? The Ape for such affirm'd himself to bee , And in that Place of noble Familie . The Dolphin ask't , if hee Pyraeus knew ? Whereon the Ape yet more assured grew ; Believing it to bee a humane Name , Affirmed thereto , that the verie same His Ancient friend was ; the Dolphin this Lie Incensed so , Hee left him there to die . MORAL . When Ign'rant Men in their discours would seem To know more then they do , to win esteem . The shallow currant of their babling Sens Is soon betrai'd by their Impertinence : Whereby they are expos'd to more contemt ; And often times meet farther Detriment . 192. The Flie . OF Honie in a Store-hous shed , The eager Flies with freedom fed , Till thereto cleaved were their Feet , That full , from thence they could not get . Where drowning , cri'd , O wretched brood ! To perish for a little Food ! MORAL . Their stupid Follie here wee figur'd see , Who hasten Death through sensualitie : The End of eating Life is to afford : Yet more die by the Mouth , then by the Sword . 193. Mercurie and the Statuist . MErcurie beeing desirous once to know In what esteem men held him here below , A Statuist's yard enter'd in humane Guize , Where of Jove's Statue hee requir'd the Price : The Statuist said , a Drachme the least would bee : Passing from which , thereat smil'd Mercurie ; And turn'd to Juno's ; Asking , how much that ; The Statuist said , that was of higher rate . Then of his Own ask't , thinking still the Prize Would in the value , as the Order rise : The Statuist thereto this slight answer gave ; If Those you buie ; you That to boot shall have . MORAL . By Herme's , Jove's and Juno's Statues bee Figur'd to us , Wisdom , Wealth , Dignitie : That more then this depraved Mankinde prize ; Th'Other with them wee scarce assimulize : Who these two have , shall in their high Repute , By vulgar Credit , that possess to boot . Exposition . Virtue no Object hath beyond her Sphere , Despising that which tickle's but the Ear : Whence emptie Souls , but mov'd with common Fame , Seeking their Glorie , needs must finde their Shame . 194. Mercurie and Tiresias . MErcurie curious beeing once to trie The truth of blinde Tiresias Prophesie . His Oxen from the pasture stole , then came To him disguised , and declar'd the same : Tyresias busied on the Augurie , Bad Hermes tell what Bird hee could discrie : Mercurie told him , An Eagle took flight From the Left hand , and flew unto the Right . Tiresias said , that nothing did pertain Unto his Purpose ; bad him look again . The second time Hermes inform'd him , hee A Crow beheld descending from a Tree , Now to the Earth , then mounting to the Skie , To that , then this , directing oft her Eie . The Prophet said , By Heav'n and Earth shee swore , Hee , if hee would , his Cattle could restore ▪ MORAL . Men's secret'st vices shall not rest conceal'd ; But by their Mouths their guilt shall bee reveal'd , Whilst creatures void of Reason thus shall bee Perfect Dilaters to their Treacherie . 195. The Dogs . A Countrie-man two Dogs together bred , One for the Chase , th'other to guard his Shed . When as the Hunter did his Preie Home bring , The Hous Cur thereof would pertake with him : Th'Hunter not brooking this , revil'd his Mate , For that hee idle , of his Labors eat . The Other said , My Master reprehend Who taught mee heeron onely to depend . MORAL . By Education Nature's Gifts are led To Vse , which els thus lie extinguished : Whence , who preside Youth , yet neglect the same , Shall of their Errors justly bear the blame . 196. The Husband and Wife . A Quiet Man a Shrew had to his Wife , Who with his Servants alwaies was at strife . The Good-Man heeron ( beeing resolv'd to trie How to her own Paternal Familie . Shee stood affected ) with a fair Pretens , Sent her unto her Father's Residence . Soon after shee return'd , hee of her sought , What of her Parents Domesticks shee thought ? Shee made Replie , the Hindes and Herdsmen bee Possessed with a Jealousie of mee : The Husband heeron said , O Wife ! if these Are earlie forth , and late return displeas . What then , alas ! of all those judg I may , Who were Conversant with thee all the Daie . MORAL . To froward Mindes nor Time , nor Place agree , 'Caus their Distemper Them accompanie : How then should Others have Peace in their life , When with Themselvs they alwaies are at Strife . 197 , The Kid and Wolf . A Kid , who from the Flock was straid , To her pursuing Foe thus said , O Wolf ! Since I thy Preie must bee , Permit mee to die merrillie . Plaie on thy Pipe , that dance I maie : The Wolf assenting set to plaie : While the Kid to his Measures dance't , Which notes to hear the Dogs soon chance't , And suddenly pursued him , The frisking Kid so rescuing : At which the Wolf afflicted , said , I by my follie am betrai'd ; Since I a Cook ought onely bee , No medler with the Ministralsie . MORAL . What Vse and Nature have Vs fram'd unto , That with Success the meanest Mindes maie do : But in our Practice when both these wee leav , Wee with disgrace must our own Damage weav . 198. The Crab and Fox . A Crab asscended with the tide , From Sea to Land , would there reside ; On whom a Hungrie Fox , past by , Casting , by chance , his searching Eie , Unto her went without delaie , And of her made his welcom Preie : Who , on the Period of her Death , Expired sadly thus her Breath : I justly die ; since of the Sea , I coveted of Earth to bee . MORAL . Such Damage simple Men incur ( wee see ) Affecting Change , seek strange Communitie : Long Habits onely Them have Judgment lent ; Whence they thrive not , but in that Element . 199. The Harp. A Harp , imperfect , long i' th Hous had lain 'Mong chalk & rubbish , crusted with the same ▪ As it was wont to do , began to plaie : Whose untun'd Notes much hoarsness did betraie ; But shee , heeron , Her self esteem'd to bee The onely Paragon of Harmonie : And in this Rapture , would her self prefer , To bee the wonder of the Theatre ; To which set forth , her disagreeing Tones From thence was driven with a showr of stones . MORAL . Vnpractiz'd and imperfect Men swel'd high In Self-conceit of their Sufficiencie ; 'Caus they the Theorie of the Schools have read ; And undigested Notions uttered : When to the practick they in Publick com ▪ To shew those seeds of Ostentation ; They so defective in the Action prove , Instead of wonder , they derision move . 200. Theevs and the Cock . THeeves in a Hous themselvs had wound , Where nothing but a Cock they found . Who on the Period slain to bee Desired them , they would him free : Saying , Hee useful was to Men , By night to labor waking them . The slie Theevs heerto made Replie , For this thou more deserv'st to die ; In that them waking to their Thrift , Thou us to steal wilt not permit . MORAL . Who on his Audients would work his Intent , To their Affections fit's his Argument : Vertues win Favor ; but 't is understood , When as This Object onely meet's the Good . 201. The Crow and Raven . A Crow the Raven envying , that hee By Augurie should Prophesie : As on the waie shee men saw travelling , Leapt to a Tree where shee sat clamoring : The Men stai'd with the nois , astonisht were , So fierce a Clamour from one Bird to hear : Until One of them had distinguished What Fowl it was , who to his Fellows sed ; Let us pass on , it onely is a Crow , Which nothing can in Augurie foreshow . MORAL . As Shadows Bodies in the Light succeed : Virtue in Fame from Envie ne'r is freed : But when in Act , shee would her Equal bee , Disgrace still follow's this her Mimiqu'rie . 202. The Crow and Dog . A Crow proclamed with loud cries , Shee 'd to Minerva sacrifice : Unto the Plentie of which Feast , Invite's the Dog to bee her Guest : The Dog demand's , why vainly shee To her held such Solemnitie ; Since her the Goddess could not brook , But from her had her Augure took ? Much rather I ( the Crow replie's ) Her to appeas should sacrifice . MORAL . So worldly Men in their Afflictions urge They should desist to honor who them Scourge : But pious Mindes a Motive thence collect , More earnest Zeal should reconcile th'effect . 203. The Raven and Serpent . A Hungrie Raven chance't to spie , Beaking i' th Sun , a Serpent lie : Which shee trust up with eager speed , Intending thereon largely feed . The nimble Serpent 'bout her wound ; And bit her so , she fel to th'ground . Who dying , cri'd , unhappie I ! To finde the Food whereby I die . MORAL . So greedie Mindes at all gains rashly flie , Whereof their Sens can make discoverie : But with more Potent when they grapple , they Becom destroied by their purpos'd Preie . 204. The Daw and Doves . A Daw had Pige'ns spi'd well fed , Himself with Lime white colored ; Then to the Dove-coat slily went , Hee might receiv like Nourishment : The Doves thinking him one of them , While silent , to eat suffer'd him ; But having once his craft forgot , When chattering by chance a Note : His Nature they did soon disclose , Chasing him thence with manie blows . Who thus deprived of his Food , Return'd to feed among his Brood : Which him not knowing for his Hew , To drive him thence , upon him flew . Thus coveting of both the Gain , Of neither hee possest became . MORAL . Disguiz'd with Art , so double hearted Men Side with that Faction most advantage them : But where th'Intern with th'Extern not agree , Practice soon shew's Professions Fallacie : When disclos'd to bee led by private Ends , By Foes are cast off , forsook by their Friends . 205. The Daw . ONe , having taken a Jack-Daw , Tied a string above the Claw ; Then him deliver'd to his Son , Hee might to plaie therewith bee won . The Daw not brooking servile bands , At length , escaping from his hands . With joifull speed , himself addrest Unto the Refuge of his Nest , Abording which , the trained Line About a Bough did chance to twine ; Where Hee again ensnared , cri'd , I have my Evil multiplied ; While from Man's bondage thus I strive , My self I of my Life deprive . MORAL . Prest with Impatience present ils to shun , So giddie Heads do into greater run . The sillie Rout , unfit their Guides to bee , Break Civil ties to reach at Libertie : But such Disorders follow the Attemt , That common Ruine meet's with the Event . 206. Mercurie . JOve once commanded Mercurie A Potion mix might move to Lie : Then charged him it to prefer Unto ev'rie Artificer . When in a certain Measure don ; Hee equally gave each one som . The Tailor onely mist his share , Which yet remained much to spare : Which hee , least anie lost should bee , Quaft up with great Alacritie : Whence Lying to all Trades befell , While Tailers therein all excell . MORAL . Gain the Supplanter of the Truth doth tie All Tradesmen's words to this Necessitie : 'T is for their Living , with deceitfull Lies To set more value on their Merchandize : But they heerin will act a double share , Who in the Profit their own Carvers are . 207. Jove . JOve having framed all mankinde , With each habit indu'd the Minde : Modestie onely hee forgot ; Whereof hee Leven having not : Commanded Her into the Troop , To which , by no means , shee would stoop : Till Jove it oft with Anger prest , Agreeing yet to her Request ; Which was , if Lusts impurer fire In Mankinde came , Shee might retire : From whence to pass it after came , That all Whores still are void of shame . MORAL . All sorts of Vices in Appearance show A kinde of Sens to fail in what they do : But raging Lust inflamed by Defence , To cast Restraint off , put's on Impudence . 208. Jove . JOve celebrating his Nuptial Feasts , All Animals receiv'd for Guests . The Snail alone arriving late , Jove would the Caus capitulate : Asking , why sooner shee came not ? The Snail ( her Courtship had forgot ) Repli'd , her Hous , her Hous so dear : At which Jove angrie did appear ; Condemning her dear Hous to bee Born on her back eternallie . MORAL . Neglect in pious Rites worldlie Men use With their Domestick Bus'ness to excuse : But whose dull Souls thereto so wedded are , Shall for their curs bee burd'ned with that Care . 209. The Wolf and Sheep . A Wolf by Dogs had bitten been , So long in blood laie weltering , Unable on his Feet to get , Hee nigh starv'd was for want of meat : Till hee at length a Sheep espied , To whom hee pitifully cri'd ; Shee would from the o'reflowing Spring , To quench his thirst , som water bring : If this of her hee might intreat , Hee should himself provide him meat . The Sheep repli'd , if from the Flood I bring thee drink , I am thy food . MORAL . Deceitfull men , at last Extremitie , Can not cast off their innate Treacherie : But prudent men their Purposes forerun ; And by their Theam finde their Conclusion . 210. The Hares . THe fearfull Hares long , heretofore , With the fierce Eagles warfare bore . The Hares too weak , the Preie beeing made , The subtile Fox cal'd to their Aid . The Fox said , thereto I agree , But first I , of Necessitie , Must bee informed , who you are , Then next , with whom it is you war . MORAL . Weak States t' oppose more potent Foes , elect Craftie confederates , wise and circumspect ; To counterbalance their unequal might By the Diversion of som pow'rfull slight : Who wisely thus their Faculties compare , E're on the Action they intentive are . 211. The Ant. VVHo now an Ant is , hath been heertofore , A Husbandman , not content with his store ; But of his Neighbour's fruits had ev'rie daie , Unto his own , born a large part awaie : Till Jove his angrie judgment had let fall ; And him transformed to this Animal : Who though in figure thus hee changed bee , Yet still retein's his former qualitie : Of others Labors daily taking still , Which hee hoard's up , ev'n to the Earth men Till MORAL . What form soever greedie Man indue's , Gain is the Object which his Toil pursue's : Of Means thereto , the nighest hee prefer's , Without distinction of the Ministers ; Wherein the Passion is so blindelie led , Oft useless things are not distinguished . 212. The Bat and Weezel . A Bat , by chance , that fell to ground , Was by a roving Weezel found : Of whom , shee , on the point to die , Required freedom earnesilie : The Weezel said , Hee could not free To Fowl so great an Enemie : The Bat repli'd , shee was a Mous No Bird : And by that slight got loos . Soon after to Earth fall'n again , Shee by another Weezel ta'ne : Of him her freedom sought likewise : The Weezel said , shee was to Mice An Enemie : The Bat aver'd Shee no Mous was ; shee was a Bird . Whereon dismist , her twice chang'd Name Her Life's securitie became . MORAL . So variformed are frail Man's designs , Securest hee is , can change with the Times : Man to the world may lend th'Exterior part ; Provided still hee keep intire the Heart . 213. The Travellers . TWo Men together trav'lling near the Sea , Entring a Cave , had made discoverie Of Boughes and Branches floting on the flood , Where , with Impatience , both expecting stood , With Belief it a great Ship was , at hand , Which , to their Gain , would make wrack on the sand . But as the Winde had driv'n it nigher them , They but a Fisher's Boat suppos'd it then : Till it approaching , they drew it a ground , And the true Nature of the Subject found . Whereon t'each Other said , abash't with shame , That wee for nothing should exspect in vain . MORAL . Remotest Hopes the largest Objects frame , As they Approach , they still are in the Wain : The Caus is , they proportion'd to the Sens , Which Bounds meet's none , can no Equivalence . 214. The wilde Ass . A Wilde Ass had an Ass domestick view'd Beaking i' th Sun half cover'd in his food : To whom hee went , applauding much his Fate , That had design'd him to so happie State . But when soon after , hee him saw agin Loaden , his foll'wing keeper whipping him : Said , Thee no more I happie judg to bee , Since such lls mix with thy Felicitie . MORAL . So rustick Mindes ev'n envious are to see The splendid Lux of Rich men's vanitie ; Vntil their second thoughts reflect again O' th Cares and Troubles that associate them ; Then are their Judgments so from Error led , They even Pitie what they worshipped . 215. The Asses . ASses ( of old ) ' 'caus they o'reburdned were , For Eas , to Jove had sent a Messenger . To whom Jove fig'ring this could not bee don , Said , they from Labor then should free becom , When they by pissing had a River made . Which they believing in the Sens , as said , From thence forth ever after pissing stood , Where Piss they saw , striving to rais a Flood . MORAL . Weak men , by care toil'd , Heav'n appeal them free From this condition of Mortalitie : And by the Error of their Sens are led To think their state may so bee perfected , With som ridiculous Means , attemting still Their Translation by Miracle to fulfil . 216. The Ass and Fox . AN Ass hid in a Lion's skin Thorough the Forest wandering : All but the Fox had put to flight , With terror of this awfull sight , But him attemting to have fear'd : The craftie Fox his voice had heard , Said , trulie , I had been affrai'd , If that , by chance , thou hadst not brai'd . MORAL . With glorious Spoils invested , mean Men may At Distance move their Betters to give way : But when the Tongue hath once betrai'd the Minde , Slight borrow'd shadows for deceit design'd . 217. The Ass and Frogs . AN Ass sore loaden was with wood , Passing a Fen , fell in the Flood : Whence hee not able to arise , Proclame'd his Grief in hideous cries : Which when th'astonisht Frogs had heard ; They all about him gathered . What hee would do , demanding him , So long as they , were hee therein ? MORAL . Accustom'd troubles , though they grievous bee , Weak Mindes oft brook with much indifferencie : Yet yield to Passion , ev'n in slight Events , When surpriz'd with unusual Accidents . 218. The Ass and Raven . AN Ass at Pasture , had his back Sore galled with a heavie Pack : A Raven to the raw flesh came , And with his Claws pinched the same . The Ass began to kick and fling ; While nigh his Keeper laugh'd at Him ; Which when a passing Wolf had seen , Said , if his ils tickle your Spleen . Woe bee to us , wretches ! when you Shall our disclosed Tracts pursue . MORAL . Who can deride their Mis'ries do him Good , Without more Proofs , it may bee understood ; Relentless will with crueltie fulfill On them his vengeance , who have don him Ill . 219. The Ass and Fox . AN Ass and Fox , did League imbrace , Set forth together for the Chase : Where both a Lion did pursue , The Fox the Danger to eschew ; Said , if the Lion would him spare , Hee 'd lead the Ass into his snare . On which contract forbearance gain'd , The Ass was to the Ambush train'd , Where beeing fast . The Lion flew Upon the Fox , and first him slew . MORAL . The Fox and Ass , implie's to us two States , Craftie and simple , made Confederates : When by more pow'rfull these assailed bee , The craftie thus betraie's by Treacherie His joint associate , himself to secure : Which when their potent Foes have once made sure , They seis on that , who farther'd bad their end , And ruine first , who ruin'd had his Friend . 220. The Hen and Swallow . A Hen had Serpents Eggs found out , To hatch them fondly went about . The Swallow seeing this , said , shee Possessed was with Lunacie . To nourish them , who as they grow , Will first attempt thy overthrow . MORAL . The rage of Malice charm'd is by no ties , When time hath fully form'd her Faculties : On him , who in his Bosom hath her bred , Shall this her rancor first bee vomited . 221. The Camels . VVHen Camels first discover'd were , Their mightie Bulk strook Men in fear , So much , that these astonisht fled , While those could bee distinguished . But when succeeding Time had shown Their gentleness to everie One : Men then so confident became , By them aborded were the same : And after this a little while , They finding in the Beast no Bile . With more contemt went to them yet , On them imposing Rein and Bit. Then as too mean a care for Men , Gave them to Boies to govern them . MORAL . Vnusual Objects terrifie the Sens , Till Judgment bee through use inform'd from thence The Nature of the Subject , which once known T' have with the Fancie no proportion . Men by degrees from this so far dissent , What was their Terror becom's their Contemt . 222. The Serpent . THe Serpent by Men trodden on , Complain'd of this Oppression To Jove ; who said , if who thee kickt , Thou wouldst before but him have bit , The second Progress could not bee By them offensive unto thee . MORAL . The first Evasion who can but repell , Shake's off his Foes , to them redoubtable : But they , with Suff'rance , i' th first shock sit still , Encourage the Pursuit to farther ill . 223. The Dove . A Dove opprest with thirst extreme , For water roving long had been , Espi'd a Picture as hee went , A Cup thereof did represent . On which , shee it believing true , With more exalted rage shee flew ; So that her Pinions thereon broke , Shee fal'n to Earth , was captive took . MORAL . Who , in Extremes , th'Emotions of the Sens Pursue with unrestrained violence ; Those Faculties therein they did imploie , Misled by Error , in th'Event destroie . 224. The Pigeon and Crow . A Pigeon of the Dove-coat free , Grew proud in her fertilitie . Which heard , the Crow unto her came , Wil'd her not glorie in the same : For look how manie shee had bred , So high her Griefs were numbered . MORAL . The Pains and Troubles ; This to us implie's , Inherent are to heads of Families ; Birth , Education and Provision , are Alternate marks of their incessant Care : And if all these bee need full unto One ; What Measure tend's on vast Succession ? 225. The rich Mourner . A Wealthie Man two Daughters had , For One , late dead , a Fun'rall made : At which , such was their custom then , Hir'd Women did lament o're them . The living Maid abasht heerat , The sens of Grief to aggravate , Said , Wretches wee ! to whom this woe Belong's , to utter it not know : While they , it nothing doth concern ; Express Groans make our bowels yearn ! To which the Mother made Replie ; Wonder not Daughter at their crie ; Since what thou seest or hear'st them do , The Gain of monie promt's them to . MORAL . Nature hath limits ; Art extremes put's on , That tend's to Vse , this but to Fiction : No wonder then if this do that exceed , When Monie lends high Action to the Deed . For which man so bewitched is , that hee Would take on him Anothers miserie . 226. The Shepherd . A Shepherd on his flock attend's , A neighb'ring Oak , to shake , ascends , While under it his Coat was spread , To catch the Fruit hee shattered . The Sheep drew near , seeking their meat , Who of the Acorns could not eat , Began his Coat to knaw and tear , Til they by him discover'd were . Who strait descending in a rage , Found his Coat in sad Equipage . Whereon he cri'd , You worst of things ! To make your sport my Sufferings : To others you do Garments give ; Mee , who you feed , of mine bereav . MORAL . So sillie Men endamage oft their Friends , Without advantage to their proper Ends : And without respect , unto them do good , Relation none have to commerce or blood . 227. The Heardsman . A Heardsman of his Cattle negligent , A Calf had lost , in search whereof hee went . Manie vast places trace't hee had in vain , Till hee , at length , despairing of his Pain , To Jove a Kid vow'd for an offering , If who his Calf stole hee 'd disclose to him : Whence onward going , to a Grove hee came , Where hee his Calf saw by a Lion slain ; Whereat hee trembling rais'd his hands to Heav'n , Saying , a Kid I promist should bee giv'n To thee great Jove in wonted Sacrifice , If thou the Thief wouldst present to mine eies : But now a Bull thy offering shall bee , If thou from him wilt but deliver mee . MORAL . Weak men , in extrems , guide their Praier by sens , Finde , in th'Event their own Improvidence : If God to Man's will should in all assent ; His vain Requests would work his Punishment . 228. The Eagle . A Stone an Eagle made his stand , His view might more extent command . Where watching for a Hare , his eie Neglected his securitie . By which , the Fowler with small craft Approaching , him struck with a shaft ; The fether'd notch whereof stuck right Before the wounded Eagle's sight : Who said , 't is double Grief to see These my own feathers ruine mee . MORAL . So greedie mindes for others harms do watch , What they intend to Other often catch : While all their Force is on their purpose bent : They thus lie open to their detriment ; But by how much the Agents neer us bee , So much more weightie is our miserie . 229. The Worm and Fox . A Worm long in the dirt conceal'd , At length , himself to sight reveal'd . Proclaming him to everie Beast , A Physician the perfectest : Betwixt whom and * Poean the Gods , There was , or none , or little ods . The Fox said , canst thou others cure , Yet that thy lameness wilt endure . MORAL . When our own Int'rest the first Rites do clame ; If proofs bee wanting , words no credit gain : Experience then his Master-piece hath wrought , When with the Subject the Example 's brought . 230. The Wolf and Nurs . A Hungrie Wolf roving for Preie Came where hee heard a Nurs to saie T' her crying Childe . Peace , or this hour , The greedie Wolf shall thee devour ▪ The Wolf , these words believing , stood , Exspecting manie hours this food , Until declined was the daie , Where listning still hee heard her saie , If that the Wolf com to my Boie , Wee will the howling Cur destroie . Whereat the Wolf return'd to wood , To seek more certain livelihood . MORAL . Men's Speeches oft reflect on others Ends ; Such promiss fair , not often prove our Friends . Who onely for their livelihood relie On emptie Words , scarce Nature satisfie : Till tir'd with Exspectation , pressing need Enforce them rather in a Desert feed . 231. The Gnat and Lion . A Gnat unto a Lion came , His furie thus sought to inflame ; I fear thee not , though I bee less , Thy strength equals not my Address : In fight thou usest Tooth and Nail , As vixen women men assail : But if thou darst give proof of might , I challenge thee with mee to fight . The Gnat ( heerto the Summons rung ) Her Foe by th'Nostrils sharply stung ; Then to his tender eie-lids flew , By slight the peril to eschew : With rage this made the Lion roar , Who to catch her , his own flesh tore : The Lion vanquisht , judg'd to bee , The Trumpet sounded victorie Unto the Gnat ; who from thence fled Into a Spider's cunning Web : Where shee surpriz'd bewail'd her fate Did life so vildely terminate : Since shee the mightie could o'rethrow , Should fall by so despis'd a Foe . MORAL . Mean mindes somtimes great Ils immov'd withstand , Mastring themselvs , even Fate it self command : Yet when to Passion is inclin'd the Sens , Yield up their Reason to slight Accidents . Exposition . When with the needie Potent men do strive , In vain themselvs of Fame and wealth deprive ; Such naked Trunks , nor Honor have , nor gold ; Where Injurie might for Revenge take hold . With Beggers who contend Themselvs may fret , Yet in th'Advantage but a Lous shall get : But to their Equals when they vent their brags , They meet with those divest them of their Rags . FINIS . Notes, typically marginal, from the original text Notes for div A75953e-3930 * Apollo the Gods Physician 
A26524	----	Mythologia ethica, or, Three centuries of Æsopian fables in English prose done from Æsop, Phædrus, Camerarius, and all other eminent authors on this subject : illustrated with moral, philosophical, and political precepts : also with aphorisms and proverbs in several languages, and adorned with many curious sculptures cut on copper plates / by Philip Ayres, Esq. Ayres, Philip, 1638-1712. 1689 Approx. 453 KB of XML-encoded text transcribed from 182 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A26524 Wing A731 ESTC R28929 10784537 ocm 10784537 45842 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26524) Transcribed from: (Early English Books Online ; image set 45842) Images scanned from microfilm: (Early English books, 1641-1700 ; 1413:6) Mythologia ethica, or, Three centuries of Æsopian fables in English prose done from Æsop, Phædrus, Camerarius, and all other eminent authors on this subject : illustrated with moral, philosophical, and political precepts : also with aphorisms and proverbs in several languages, and adorned with many curious sculptures cut on copper plates / by Philip Ayres, Esq. Ayres, Philip, 1638-1712. Aesop. [31], 322, [3] p. ill. Printed for Thomas Hawkins, London : 1689. Added engraved t.p. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fables. 2002-12 TCP Assigned for keying and markup 2003-01 SPi Global Keyed and coded from ProQuest page images 2003-02 Olivia Bottum Sampled and proofread 2003-02 Olivia Bottum Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion Hic erit ille pius Chiron justissimus omnes Inter nubigenas , et magni Doctor Achillis . Germ : in Arat Printed for Tho Howkins in George yard in Lombard street Mythologia Ethica : OR , Three Centuries OF AESOPIAN FABLES . In English Prose . Done from Aesop , Phaedrus , Camerarius , and all other Eminent Authors on this Subject . Illustrated with Moral , Philosophical , and Political Precepts . Also with Aphorisms and Proverbs , in several Languages . And adorned with many Curious Sculptures , Cut on Copper Plates . By Philip Ayres , Esq Cervius haec inter , vicinus garrit aniles Ex re Fabellas . Nam fi quis laudat Arelli Sollicitas ignarus opes , sic incipit : Olim Rusticus urbanum Murem Mus paupere fertur , Accepisse cavo , &c. — Hor. 2. L. Serm. 6. Sat. LONDON ▪ Printed for Thomas Howkins , in George-Yard , in Lombard-street . MDCLXXXIX . Licensed , Sept. 27. 1688. Rob. Midgley . TO MY HONOURED and LEARNED KINSMAN and FRIEND Mr. LEWIS MAYDWELL . SIR , THE Dedicating of Books to Noblemen , is either Ambition in the Author , to adorn the Front of his Work with Illustrious Titles ; or a counterfeit begging their Patronage and Protection ; or else an acknowledgment of Favours received from them . I am not guilty of the first , nor have I flattered my self with the second , but I have made use of the last , to express in some measure , a sence of the many Obligations I have to you . I confess I have been quarrelling with my Studies , that they have not afforded me something of more value than a Translation , as a Present to my Friend , who is so great a Master of Originals ; yet this Anthology of Fables , for the Pains I have taken , in gathering and new modelling them , together with my Notes and Observations on them , deserving a Title somewhat above that , cannot , I hope , be thought improper to be submitted to your Judgment . I intended them for the benefit of such as have not the Skill to search for them in their several Languages , from whence I fetched them . The representing of which pleasant Ideas , to the Readers Fancy , being like the placing of Pictures before their Eyes , whereby more firm and lasting Impressions of Vertue may be fix'd in them , than by plain Rules and Maxims . This was Horace's Opinion , who in his Art of Poetry , says , Segnius irritant Animos demissa per Aurem , Quam quae sunt Oculis subjecta fidelibus . I have also been very careful that the Subjects of my Fables should be modest , grave , and accommodated to the best Precepts of Vertue and Wisdom ; wherein I have exploded all manner of indecencies , too imprudently used by I. Poggius the Florentine , and some others ; that so they might be more proper for Instruction of Youth , whose minds are commonly delighted with such Fancies as these . And , in a plain Stile have I dressed this Work , to their Advantage particularly , whose Parents either cannot or will not , be at the Charge of having them bred to Learning , but will leave all to the strength of Nature , as their only School-Mistress . For these Seeds of Virtue naturally sown in them , will degenerate , unless by some wholesome Precepts , stirred up , and made to exert their latent Qualities . Thus the generous Vine , if not timely pruned and dressed , becomes Wild and Unfruitful . Now as certain Medicines are used , as well for keeping Men in Health , as for Curing the Sick ; so , to excite and preserve Vertue , as well as to cure the Diseases of the Mind , good and sound Precepts of Morality are requisite , which are always esteemed its properest Medicaments . 'T is the Knowledg and Practice of this Morality , which makes our Lives happy ; by whose Rules , Violence and Oppression are separated from Justice and Equity : They show clearly the difference betwixt what is Vertuous , and what Vitious : without which Distinction , as Isocrates says , there could be no Society amongst Men. These are the sober Guides , which call back Fools from going astray , and even admonish and secure the Wise in the right Paths . Wherefore the Greeks very Significantly called such Instructions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they settle our Thoughts , and constitute our Understandings . Youths raised to this pitch are preferred to others , being pronounced by Plato , to be qualified for the good of Mankind , as having their minds adorned with such useful Knowledg , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But I shall fall into the same Error with him , who read a Lecture of War to Hannibal ; since no Man knows the Genius of Youth better than your self ; under whose Vigilant Care , Prudent Discipline , and diligent Culture , so many Noble Plants have been already , and others are now raising , for the Service and Glory of their Country . Your Experience , Sedulous Reading , and quickness in all manner of Learning , have justly rendred you , in the Opinion of the best Judges , the most Compleat Master for Educating Youth , in this our Age. Your School for its easie Methods , for the large Acquirements there to be had , and for its Regularity , may more properly be termed a Colledge ; where you keep up to a Wonder the Formality of a Master , without the Pedantry ; and have happily joyned the Gentleman , with the Scholar ; by which you become a proper Governour , for the Sons of the most Eminent Families of this Kingdom . Amongst whom you dispence your Precepts , so full of Truth , Wisdom and Honour , that the being within your Walls , should be an Incitement to the worst of Tempers , to be in Love with Vertue and Learning . Your Employment , carried on as it is , ought to be as Honourable as it is Laborious , and import its Rewards , as it exports its Cares . And with the Satyrist , in respect of the Labours of Learned and Indulgent Masters ; I must wish well to all that pay Gratitude to them . Dij Majorum umbris tenuem , & sine pondere terram , Spirantesque Crocos , & in urna perpetuum ver , Qui Praeceptorem sancti voluere Parentis Esse Loco . Juvenal . Sat. 4. SIR , I am Your most Affectionate Kinsman and Humble Servant , Philip Ayres . The Preface . SOme Antient Philosophers have written , that every one of us partake of two different Natures or Qualities ; the one of a Man , and the other of a Beast . The first of these is ever enclining us to Vertue and Honourable Actions : and the latter alluring us to things more Brutish , and unbecoming Humanity . Therefore , have the Poets feigned that Achilles , and many other Princes were committed to Chiron the Centaur , to be brought up under his admirable Discipline ; who being half a Man and half a Beast , and having a perfect understanding of both these Natures , might instruct them by Wise Precepts , to make their proper Advantages of the one , and avoid the continual Allurements of the other . And tho' this Centaurs Methods of Instruction , were probably by Fables or Hieroglyfics , as was much of the Learning of those Antient Times ; and his shape so very preposterous ; yet his Scholars , of which number were Apollo and Aesculapius , had a due respect both to his Person and Precepts , as even Achilles himself had , which Iuvenal thus hints in his Seventh Satyr . — Metuens virgae , jam grandis Achilles Cantabat patrijs in Montibus : Et cui non tunc Eliceret risum Citharaedi cauda Magistri ? Let none therefore dispise my two Principal Authors , Aesop for his Deformitity , or the Thracian Phaedrus for his Barbarous Country , nor yet for their obscure Births ; or meanness of their Conditions , having both been Slaves : Neither let any think that these Fables were invented only for the pleasing of Children , as some weak and Indiscreet Persons have fancied ; since he that reads them with a Prudent Consideration , will find not only very useful Precepts of Morality , but also many of the most admirable notions of Philosophy , and solid Maxims of Policy contained herein . For who can imagine that our incomparable Philosopher Aesop should have undertaken any thing , that was not Excellent and Mysterious , seeing the Gods concerned themselves in the Vindication of his Vertue ; and that the Divine Justice doomed those to an Ignominious Death who conspired to take away his Life . But methinks there should need no great matter of Argument to gain a Credit to this our Mythology , which has been approved by the most Learned Men of past Ages , reverenced by all Nations , and esteemed even by Soveraign Monarchs . Such will therefore but betray their own Ignorance , as shall condemn these Pleasant Apologues , alledging that they rather become the Mouths of mean Persons ▪ Women and Children , than Men of eminent Parts , and such as bear any considerable Office in a Common-wealth ; whereas 't is evident that the greatest States-men of all Nations , in their most supream Councils , as well as on divers other Occasions , have made frequent use of them . Do we not read that Demosthenes found no better means to overcome the Obstinacy of the Athenians , than by entertaining them with a Pleasant Fable : The Divine Plato has inserted them amongst his Laws , as excellent Flowers . The Ancient Poets have enriched their Works with them , and have dextrously used them to make the Barbarous People receive with more delight , the Sacred Mysteries of their Theology . Mennenius Agrippa , with a Fable , pacified the Mutineers against the Roman Senate . And Phalaris of Agrigentum , tho' a fierce Tyrant , had been chosen by the Himerenses for General of their Army , if the Poet Stesichorus , by the Fable of the Horse and the Stag , had not affrighted them from it . Kings themselves have not disdained to speak in this Language . Cyrus the Great refused , for some time , to grant the Ambassadors of the Ionians and Aeolians , the Pardon they were sent to sue for , after their ill success , when forced to truckle to him , whose Government they had formerly rejected ; the King answering them with the Fable of the Fisher , who expected to have made the Fishes Dance ashore , out of the Water , to the sound of his Pipe. And Theobaldus , King of Austracia , now Lorrain , as Gregorius Turonensis relates , intending to punish an Officer , who had enriched himself by Extortion , and unlawful Exactions on the People , assisted himself with the same Prudence . A Serpent , said he , slipping into a Vessel of Wine , so filled his Body with that sweet Liquor , that he could not possibly get out again at the Hole through which he entred , until he had first emptied himself of all the Wine he had drank . Nor did that great Man Iulius Caesar , less honour Fables ; for when the Inhabitants of Cuidus had Revolted from his Party , to side with Pompey , he pardoned them , only for the sake of Theopompus the Orator and Historian , who had industriously made and Published a Collection of choice Fables . But what would some Ignorant People say , should I tell them of the Thistle , that sent Ambassadors to the Cedar which was in Lebanon , saying , Give thy Daughter in Marriage to my Son ; and that to punish this Arrogance of the Thistle , a Wild Beast of the Forrest coming thither , trod it down and destroyed it . Or should I relate what passed among the Trees , when they assembled together for choosing a King to rule over them ; yet these are both taken out of the Holy Scriptures . And was not the Prophet Nathan sent from God to King David , after his Adultery with Bathsheba , and Murder of her Husband Vriah , to make this good King sensible of the double Crime he had committed ; giving him this Relation ? That there was a Rich man , the Master of many Flocks and Herds , and a Poor man who had but one Ewe Lamb , which he loved and bred up with his Children , feeding it at his own Table , and cherishing it as his Child ; and that when a Traveller came to the Rich mans House , he spared his own Flocks , and took the Poor mans Lamb out of his Bosom , which he killed and dressed to feast the stranger . These were Mysterious Words dictated by the Holy Ghost , which touched , and wounded the Heart of that incomparable Monarch , opening a way to his Repentance . And our Blessed Saviour Iesus Christ whilst he was here on Earth , conversing among men , did he not also express himself in Parables ? Which were no other than Fables , prudently invented , for convincing a stubborn , and unbelieving People . And without a Parable spake he not . In one place he makes mention of a Grain of Mustard-seed , which being very small , grew up higher than the tallest Trees . And in another , he tells of a man that sowed his seed upon a Rock , where the Birds of the Air came and eat it up . Now these things being full of Mysteries , and Iesus Christ being the Truth it self , we must believe that Fables , which he thought convenient to make use of , were the proper Characters of Truth ; and that it could no way be more nobly , and more profitably represented , than by them . And St. August . says , Falsa illa quidpiam significantia , ac sensum absconditum involventia , ea non esse Mendacia sed Figuras Veritatis , quibus sapientissimi , & Sanctissimi quique usi sunt . But if some unsatisfied Person , to justify his ill Opinion of Fables ▪ should think he had sufficient reason to slight and disesteem them for the meanness of their subjects : I shall answer , that a man would be accounted but very weak , that should have a Fancy to cut down a Tree , only because its body was crooked , without having any regard to the excellent Fruit which it might bear in its proper Season . Nor would any but a very unskilful man throw away an unpolished Diamond , because its splendour and sparkling Beauty was hid under the roughness and deformity of an ordinary Stone . So Fables though they may seem ridiculous for their introducing Beasts , Birds , and Trees talking together , yet are they to be highly valued for the Learning and profitable Instruction they contain within them . The Arabians , as the Learned Huetius affirms , in his Book De Origine Fabulaerum Romanesium , were so great Lovers of Fables that their Prophet Mahomet has filled his Alcoran with them ; And as he boasted himself to be the Messenger of God , who speaks to men in Parables , he would there seem to imitate Him. These Arabians Translated Aesop's Fables into their own Language ; by whose Pattern they also composed divers others . And that Locman so famous over all the Eastern Countries , is by many supposed to be no other than Aesop , whose Fables these People collected into one large Volume ; adding many of their own to them , and they valued themselves very much , upon their knowledg of them ; because in one Chapter , which for that reason is inscribed to the name of Locman , the Alcoran does highly extol his Wisdom . The Lives of all the Patriarchs , Prophets , and Apostles of this Nation , are full of such Fables . And they have amongst them a certain Sect of Philosophers , who , that they may lay down their Precepts to the Capacity of the Common People , do them under the familiar way of Fables . The Persians were not at all behind-hand with the Arabians , in this pleasant Art of lying , altho' none more detest a lye in their Civil Conversation than they , nor more reproved their Children for it . Yet 't is a wonder to think how much they were pleased with a Lye ( if such Inventions or Figments may be called so ) in their Books of Morality , and for the Propagation of their Learning . Witness the Fabulous Exploits of their great Law-giver Zoroaster ; and Aesops Fables were so delightful to their Pallats , that they boasted , the Author of them was their Country-man . Now he being the same Person with Locman , in the Alcoran , so much reverenced by all the People of the East , they endeavoured to take from Phrygia the Honour of his having been Born there ; and establish it among themselves . And whereas some Arabians would make his Descent to have been from the Hebrews , the Persians deny it , and affirm him rather an Aethiopian , which the Etymology of his Name seems to confirm , but that he lived at Cassuvium , which City many suppose to have been the ancient Arsacia in Media . Hence some Criticks in History , when they compared Locmans Life , written by Mircondus , with Aesops , done by Maximus Planudes , find them to have a great resemblance . For as the Angels bestow Wisdom on Locman in his Author Marcondus , so do these Criticks observe Mercury to impart Fable to Aesop , in his Authors Philostratus and Planudes . Which brought into their minds that the Greeks might have taken this Locman from the Eastern Nations , and so from him feigned ( as I may say ) their Aesop. But I shall leave this Controversie , knowing the Grecians , as well as the Eastern People , are too much addicted to mix Inventions with their History and Chronology . Yet to the first is attributed the greatest credit of Faith and Industry . For the likeness which the Locman of Mircondus ; has with the Aesop of Planudes and Philostratus , does not any more make Locman to be Aesop , than Aesop to be Locman The Persians honoured Locman with the Sirname of Wise , and so is Aesop always ranked in the number of the Wise. They report of him , that he found out the most abstruse Secrets of Physick , and had such profound skill therein , that he could even raise men from the Dead . His Fables were so illustrated and enlarged with such Variety of Expositions , that the Arabians made out of them that great Volume , which is now to be seen at Rome in the Vatican Library . His fame was spread abroad overall Aegypt and Aethiopia , where his Name and Learning was had in so great Veneration , that many have supposed him to have been born there . Nor do the Turks less honour him at this Day . Mircondus and the Arabians make him to have lived in the Reign of King David , so that if this be supposed the true Aesop , and any credit be given to the Greek Chronologers , those Eastern Writers have mistaken no less than four hundred and fifty years , which is no unusual thing with them . But by this computation the Character of Locman might more properly agree with Hesiod , who flourished in Solomons time ; and who , as Quintilian and Plutarch affirm , was the first that might boast he laid down the Designs of those Fables , whose Inventions were attributed to Aesop. This Name of Locman for his admirable book of Fables , is so renowned , that it has reached even into India , where he is celebrated in their Songs , and by them said to be the brother of Ram , or Ramus , their excellent Law-giver , whom they adore as a Deity . Which Ram is reported to have been a very Holy Person , a great Warrior , and a most powerful King , reigning in the Northern parts of India . The Americans also are said to be great Lovers of Fables , and to reward those who can relate them ; being much delighted to hear of Dogs , Horses , and other Creatures , talking together . But I shall forbear , at present , any further discourse of Aesop , intending speedily to publish his Life at large , with another Volume of Fables , already prepared for the Press , if these answer my Booksellers expectation . Yet I must acquaint my Reader , that these run not according to the common method of the Greek or Latin Fables used in Schools ; for being a mixture of divers Authors , which I englished out of several Languages , I have Polished , and Methodized them to my own fancy , calling them Aesopian , from the Resemblance the rest have to his . Not that Aesop ( as some have imagined ) was the first Inventor of these Apologues or Moral Fables , for Homer , Hesiod and Archilochus were before him , but he as Aphthonius says of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . has writ the best Fables . Hence Quintilian observes , That those Fables commonly reported to be Aesops though they were not all really his , for Hesiod seems to have been the Author of many of them ( as I have before hinted ) yet were they chiefly Celebrated under Aesops name . But I shall conclude my long Preface with what Phaedrus says of his work in his Prologue to it . Duplex Libelli dos est ; Quod risum movet , & quod Prudenti vitam consilio monet . That there is a double gift or advantage in this Book , It both excites Laughter , and gives wholsom Instructions for the Prudent Government of our Lives . Mythologia Ethica : OR , AESOPIAN FABLES . The First Century . FAB . I. The Cock and the Precious Stone . A Dunghil Cock scratching in a Heap of Dirt , espyed a Precious Stone , on which casting a scornful Eye , What a glittering thing , said he , art thou ? Had a Jeweller , who knew thy value , been so happy to find thee , he would have rejoyced , for thou mightest have made him rich : But since thou art of no Benefit to me , I despise thee , and should rather have found a Grain of Barly , than all the Sparkling Gemms of the World. By this Precious Stone may be meant Wisdom and Arts , and by the Dunghil Cock an Ignorant man , who has no Love for Knowledge , because he understands not its Value . Again , The Cock may also signifie the Covetous and the Luxurious man , both which spend their Lives scratching amongst the Dirt of the World : The former in a search after Riches , the latter in satisfying his Brutish Lusts : And tho they have opportunities of acquiring Wisdom , are yet of so depraved a Nature , that they had rather gratifie their sordid Appetites , than be possessors of that inestimable Iewel . But 't is probable the Author of this Fable might more particularly allude to those who scorn this kind of Learning , which in former Ages has been held in great esteem . Such men know not the value of these Precious Gemms , but raking in the Dunghil of unprofitable Books , had rather find some piece of Filthy Debauchery , than suck the Honey out of these fragrant Flowers . Optima saepè despecta : The best things are commonly despised . FAB . II. The Hart , the Sheep and the Wolf. A Hart claimed of a Sheep a Measure of Corn she owed him , and brought a Wolf to justifie his demand . Tho the Sheep was innocent of the thing , yet being affrighted at the presence of the Wolf , she readily acknowledged the Debt , and proposed a day of Payment . At the prefixed time the Hart came for his Corn , but the Sheep denyed what she before had owned ; and excused herself , alledging she had done it for fear of the Wolf , her Capital Enemy ; and that Promises so extorted by force , ought not to be kept . Fraud should be repaid with fraud ; and he who studies to cheat others , must not wonder when paid in his own Coin. FAB . III. The Nightingale and the Wolf. MAny Days and Nights successively , had a Hungry Wolf followed a Nightingale to make her his Prey , still guided in his pursuit by her lowd singing . At last he had his ends in part , for he seized the poor Bird ; but having eat her , Well , said he , by the Noise thou madest , I expected thou hadst been some great Creature , with which I might have satisfied my Hunger , but I have found thee a Voice only , and nothing more . Many Persons , after a long dependance on others , being fed with large Promises , find at last all their Hopes , and tedious Expectations , paid in Words . Vox & praeterea nihil . FAB . IV. The Parrot and the Cat. A Man that had bought a Parrot , brought it home , and put it into a Cage ; where , according to its Custome , it began to talk and sing pleasantly . Which the Cat observing , asked , What art thou ? and whence camest thou ? I am a Bird , answered the Parrot , my Master bought to day , and just now brought me in hither . O thou Bold Creature ! said the Cat , that being but newly come within these Doors , hast the Impudence to make so loud a noise : When I , that have been born and bred within this House , beginning but to call on this manner , My Master and Mistress are so far from suffering me to go on , that they set the whole Family about my Ears , to the very Hazard of my Life , whilst thou thus confidently makest a bauling , and fearest no Contradiction . By your favour , Mistress Puss , replyed the Parrot , my voice is not so ungrateful to my Masters Ears , as yours . Against Foolish Men , making improper Comparisons . FAB . V. The Rose and the Amaranthus . THe Flower Amaranthus , or Princes Feather , called by many the Life Everlasting , growing by a Rose-bush , began this Discourse to the Rose , O thou Beautiful and Excellent Flower ! thou art happy both in thy Lovely Colour , and thy most fragrant Smell , for which thou art beloved not only of Men , but of the Gods themselves . O Amaranthus ! said the Rose , I live but a short time , and though none pluck me off from the Tree , I soon fade and drop to the Earth , whilst thy small Flowers , in spight of envious Time , keep fresh , and never lose their native Beauty . 'T is better to be contented in a settled mean Condition , than for a short time to live in Honour , and suffer some unhappy change , or loss of Life . FAB . VI. The Mountain and the Mouse . THere once happened an Earth-quake , which rending a Mountain , caused a Rumour to be spread abroad , that the Mountain was in Travel : This brought thither a great Concourse of people , who staid there in no small fear , expecting some strange and prodigious Birth . Nay certain Persons began to apprehend the Titans would have once more appeared in the World , and renewed their War against the Gods. But at last they were eased of their Fears , for this Mountain was Delivered , and there only came forth a little Mouse ; which ridiculous Sight moved all the Assembly to Laughter . This Fable , taken from Antonius Campanus , is to expose the Folly of such as raise Mens expectations with a pretence of doing great Things , and are able to perform very little : Whence that of Horace grown into a Proverb . Parturiunt Montes nascetur ridiculus Mus. Spesse volte , says the Italian , è piu grave il timor del Pericolo . We are often more afraid than hurt . And the Spaniards say , El que amenaza mucho , haze poco . He that threatens most , does least . FAB . VII . The Fly that was drowned . WHen a Fly , that had faln into a Pot of Broath , perceived she must inevitably be drowned , having spent her strength with struggling to get out ; Since , said she with an undisturb'd Look , I have drank with so much Goust , feasted so plentifully , and bathed my self with such Delight , I can freely leave this unquiet World , and dye contented . A Prudent Man suffers that patiently which he cannot avoid . FAB . VIII . The Magpye and the Eagle . GReat application did a Magpye make to an Eagle , to be entertained in his Service as one of his Domesticks ; and in her own favour was not backward in setting forth her Merits , the Beauty of her Person , and Fluency of her Tongue for Messages , and Dispatch of Business . I would gladly , answered the Eagle , receive you into my House , were I not assured , you would be chattering of whatsoever I do in my Family , and make it publick to all the World. We should beware of Tale-bearers , who can keep no Secret , but must be divulging all they know , to as many as they meet . FAB . IX . The Ass that found no end of his Labours . IN Winter time , an Ass was grieved at the coldness of the Season , and that he was forced to live only on Straw , often wishing for Spring , that the weather might be more temperate , and he so happy to feed on fresh Grass . The Spring came , but he was then employed to fetch in Earth for making Bricks and Tiles . This made him cry out , O ye Gods ! would the Summer were here , that my Master being busie at his Harvest , I might have time to get a little Rest. When it was Summer , they made the poor Beast constantly Work in carrying Corn into the Barns ; which Labour was no sooner ended , but the Autumn was come , and he constrained to bring home the Wines and Fruits ; This made him renew his Grief . Alas ! cry'd he , It would be better for me , were it Winter again , for then my Master could not Work by reason of the Severity of the Weather , and I might hope for some respit from all this Drudgery . This Paints out the Miserable Lives of many poor Men ; the Pinching Wants they sustain , and continued Labours and Hardships they are forced to undergo , during all the Seasons of the year . FAB . X. The Wolf and the Porcupine . A Good inclination had a hungry Wolf to set upon a Porcupine , but durst not for fear of his Quills ; he therefore cunningly told him , he wondred he should trouble himself with all that load of Darts at his back in times of Peace ; advising him , rather to imitate the Good Soldier , who only carries Arms when he goes to the Battel . We should always , answered the Porcupine , be prepared for fighting when we see a Wolf. A Wise man ought ever to be on his Guard when his Enemy is present . FAB . XI . The Mice and the Cat. THe Mice seeing from their Peep-hole , a Cat sit in a Room , with a grave Countenance , and Eyes fixed on the ground , said amongst themselves , surely this Creature cannot be so fierce as she is reported ; for that modest look plainly shews her to be of a sweet and harmless Temper , and that she should rather be enclined to Devotion than Cruelty ; what ill Character soever we may conceive of her . I 'll sally out , said one of them , and discourse her , to try if I cannot on your behalves , contract with her a league of Friendship . To which noble Adventure they all encouraging him ; he boldly went out , but as he was advancing towards the Cat , she turning that way espy'd him , and leaping on him , quickly devour'd him . When the rest of the Mice beheld the sad Catastrophe of their Ambassador , they in an affright withdrew , and durst no more venture out of their Sanctuary . Men are not to be judged by their Looks , but by their Actions ; for many times ravenous Wolves are concealed under Sheeps cloathing . FAB . XII . The Brother and the Sister . A Man had a Daughter very hard-favoured , and a little Son extremely beautiful ; these , as a Looking-glass stood in their Mothers Chair , playing about it as Children are accustomed to do , and observing one anothers Faces in it ; the Boy began to boast that his was handsomest : The Girl at this was heartily vexed , and not able to endure the scorns of her Brother , for she took all he said to heart , and spoken to her disparagement : She therefore running to her Father in a passion , accused her Brother as of a heinous Crime , That he , being a Boy , should meddle with a Looking-glass , which was only proper for Women . But the tender Father , embracing them both , and kissing them , thus equally sharing his Fatherly affection between them . I will have you both , said he , see your Faces in this Glass every day . You my Son , added he , because you may not soil your Beauty by the ugliness and filthiness of Vice : and you , my Daughter , that you may cover the Defects of your Face by the Purity of your Manners and Vertue . Remember this , says Phaedrus , and consider it often by your self . The Morality is plain , and needs no explanation . Sat pulcher , qui sat bonus . Which our English Proverb answers very aptly : He handsome is that handsome does . FAB . XIII . The Crow and the Fox . UPon a Tree as a Crow sate with a great piece of Cheese in her Mouth , she was espyed by a Crafty Fox , who designing to make himself Master of the prey , came under the Bough where she was just about to dine , and deceitfully complemented her on this manner : Good morrow Madam , said he , I have frequently heard that Fame is seldom to be credited , and now find the saying true . For at some distance , being so happy to espy you pearched on this Tree , I came hither , out of Curiosity , to satisfy my self concerning a malicious Calumny I have often heard thrown on you ; which is , that you were blacker than Pitch , and now I here find , that you may vye with the very Snow for Whiteness . Truly you excel , in my Judgment , the Swan in the purity of your Colour , and were you but as admirable at your Singing , as you are renowned for your Auguries , and ennobled by your Milky plumes , your Vertues and Merits might justly claim a Soveraignty over all other Birds . The Crow thought he had spoken in earnest , and going to show the excellency of her Voice , let fall the Cheese out of her Mouth ; which the Fox quickly snatched up , not without a hearty fit of Laughter , and eat it in her sight : Whilst the vain-glorious Bird was both troubled , and ashamed she had listened to that gross Flattery , whereby she lost so valuable a prey . This Fable reproves those who are so greedy of Praise , that , setting aside all Modesty , they give up themselves and all they have , as a Prey to Flatterers and Parasites . The Spaniards say , Los que dessean y han gozo en ser alabados , arrepientense dello quando se veen enganados : They who delight to hear themselves praised , repent at last when they find themselves deceived . Amici adulantes pervertunt : Flattering Friends undermine those who listen to them . FAB . XIV . The Apes and the Bird. MAny Apes in a Cold Night , were got together under a Tree , where one of them happening to espy a Glow-worm that shines in the dark , cryed out that he had found Fire , and shewed it to his Companions ; who also thinking it a Fire-Coal , gathered small sticks of Wood , and piling them upon it , blew and fanned it , expecting to have made it burn . This , a little Bird observing as she sat upon an opposite Tree , called out to tell them their mistake ; but they not regarding her , kept to their business . The Bird supposing they heard her not , flew down on the ground , and coming nearer , advised them not to lose their time so foolishly . Whilest she was thus earnestly employ'd , one of the wisest of the Apes , who stood by laughing at the sport , calling to the Bird , bad her not strive to take up Water in a Sieve , and kindly cautioned her to beware , that while she gave good advice to others , she neglected not her own Safety . But the officious Bird was so intent to make them understand her Admonitions , that she minded not another of the Gang , who leaping on her , kill'd and eat her . 'T is impossible to inculcate good Precepts into heedless Fools . FAB . XV. The Hunter and the Lion. IN a Forrest , a Hunter who had great dexterity in throwing Darts , was searching about for Game ; of which the Wild Beasts had no sooner notice , but they were all preparing to save themselves by flight , except a valiant Lion , who alone resolved to encounter this bold Adventurer . The Man seeing him approach , at some distance , aimed a Dart at him , and threw it so exactly , that it pierced into the Lions Body , and at that instant calling to him , This , said he , is my first Messenger , whose Errand if you entertain not as you ought , I 'll send more of them , till I come my self . The Wounded Lion feeling the Anguish , fled , and overtaking the other Beasts , I shall venture him no more , said he , for if the Messengers he send be so irresistable , how , when he himself come , shall I be able to withstand him ? There is no provoking him who is able to hurt at a distance . FAB . XVI . The Doe and the Fawn . ON this manner was a Doe discoursing to her Fawn : Nature , my dear Son , said she , has given thee Horns , and now endowed thee with a competent strength of Body ; and yet I know not how , thou art seized with a Cowardly Fear , and runnest from the Dogs , whenever they approach thee . Of which timerousness I would fain , if it were possible , reclaim thee . While the Mother was expecting his answer , they heard a pack of Hounds afar off , making with a full Cry that way . This so alarmed them , that the Mother who had been encouraging her Son to stand his ground , was the first that fled from them . 'T is an easie matter to advise the performance of the most difficult Enterprizes . FAB . XVII . The Charitable Hedghog . AESop pleading in defence of a certain Nobleman of Samos , who was accused by the people , and arraigned by them for his Life . There was , said he , a Fox , who having crossed a River , was climbing up the Bank on the other side , but by chance slipped down into a miry hole , where he stuck fast in the mud for a long time : And when he had tired himself with struggling to get out , he was persecuted by a multitude of Stinging Flyes ; which a Hedghog seeing as he passed by , and taking compassion on him , asked him , if he would not have those vexatious Flyes beat off ? But he refusing the kind offer , was by the Hedghog , in great admiration , demanded his reason for it . Because these Flyes , answered the Fox , being almost filled , a little more of my Blood will satisfie them ; whereas if you drive away these , others will come that are more hungry , and suck all the remainder of my Blood which these leave . So , continued Aesop , O ye Men of Samos , this Officer now grown wealthy , will not do you much more harm ; but if you put him to death , other hungry Blood-suckers will succeed in his place , who with Griping Arts shall drain this City of its Riches , and leave ye in a worse condition than he is now capable of . Aristotle gives us this passage of Aesop and the Fable , in his Second Book of Rhetorick : To shew that it is safer to commit the great Offices of the Commonwealth , into the hands of Rich and Wealthy Men , than into such as are Poor . And this reason induced the Emperour Tiberias not easily to change the Governours of his Provinces . Grave est in pejus mutari : It is a grievous thing to be changed for the worse . Sed minima de malis : But the least of Evils is to be chosen . FAB . XVIII . The Fox and the Wolf. NEar a Wells brink as a Wolf was passing , he heard a voice calling out for help , and when he looked down , he saw a Fox , who by msifortune had faln into that Well , where he was almost drowned . The Fox entreated him to fetch with all the speed he could , a Rope to pull him up : Which the Wolf promised to do , but staid to ask the manner , How he fell in ? Afterwards , answered the Fox , will be time enough to tell that : First help me out of this Danger , and then I can give you the whole Relation at leisure . When a Man is in any great Exigency , or Hazard of Life , we ought not to spend time in frivolous Questions , nor stay to upbraid him with imprudence or neglect , but give him the speediest assistance we can . FAB . XIX . The Country-man and the Serpent . LOng had a Country-man entertained a Serpent in his House with the scraps from his Table , and had all that time prospered in his affairs : But between these two , there arising on a time some difference , the Man wounded him , and forced him out of his Doors . After which this Man falling into Poverty , thought his misfortunes happened to him for the Injury he had done the Serpent ; therefore entreated him to come back to his House , and pardon his unkindness to him . Ay , said the Serpent , I do pardon you , but will not go back : for I cannot think my self safe , with one who keeps so sharp a Hatchet in his House ; which I should never see , without renewing the Thoughts of my Wound . Take heed of giving him Credit who has broke the Bonds of Friendship with you , and attempted your Life : Forgive the Injury you should out of pity ; but Prudence requires you to look to your self . The Italians say , A un Mancator di Fede , non haver fede : Perdonar l' ingiuria è cosa di Misericordia , ma haversi cura , è cosa di Prudentia . FAB . XX. The Tempest . CErtain Men going to Sea , had not Sailed far from their Port , before they were surprised by a violent Tempest , which in a short time had so miserebly batter'd their Ship , that they were in great danger of sinking to rights , if the Storm should much longer continue its fury : This induced many of the Seamen and Passengers to invoke the Gods of their several Countries , to assist them in that exigency , promising to make considerable Offerings for their Safety ; when on a sudden the Winds ceased , and the Sea became calm . At which happy sight , they fell to Feasting and Revelling , being over-joy'd that they had escaped such imminent Peril , beyond all expectation . But the Prudent Master of the Ship calling to them , My Friends , said he , let us be so moderate in our Rejoycing , as if we foresaw the Tempest were about to rage again as before . We should not be too much puft up when Things happen to our desire ; but as this Fable advises , we should be mindful of the inconstancy of Fortune . FAB . XXI . The Trifler . TO a Forrest went a Poor man to gather Wood for his Fire , where though he saw enough , he thought none of that worth his pains of bringing home , but sought for better ; and gazing thus idly about him , would not fix on any . At last , as he rambled on , he happened to meet a Company of Wolves , from whom running to save himself , he came to a River , but there found neither Bridge nor Boat to cross it ; and perceiving the Wolves at his heels , ready to devour him , he threw himself into the Water , where , before he could get half way over , not being active in Swimming , he was carried away by the force of the Stream , and sank to the bottom : From thence he was quickly taken in some Fishermens Nets , who drew him ashore , and after draining the Water out of his Body , they left him lying under an old Wall , in appearance , more dead than alive : But he had not been there long e're he came to himself , and then when he might have gone home , he staid relating to such as passed by , the Story , at large , of all his Misfortunes , that had in so short a time happened to him . And as this talking Trifler lay thus repeating his Tale , the Wall fell down and buried him in its Ruins . This shows that one Misfortune or other is always attending Foolish Triflers . It also teaches us that a Man may be miraculously preserved from some great mischiefs , and yet unhappily perish in a moment . Moreover it hints to us the danger of spending our time in idle Talking : For as Euripides says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The End of prating Tongues is Unfortunate . FAB . XXII . The Eel and the Serpent . AN Eel and a Serpent discoursing together , the Eel lamented her unhappy condition , that was subject to so many Dangers ; Man , the implacable Enemy of all their Species , having always so many cunning Snares and Stratagems prepared for their Destruction . Whilst thou , added she , being so like me , that we seem Twins , art in Danger of none of this Treachery to be practised upon thee ; but enjoying a long life , dost pass it securely without hazard . 'T is true , replyed the Serpent , nor shouldst thou wonder at it : For whosoever presumes to disturb my rest , and make any bold attempt against me , I let not the Injury go unpunished . Do not rouze the sleeping Lion. Ultio fructus est irae . Tertul. — Rabido nec perditus ore , Fumantem nasum vivi tentaveris ursi . Martialis . FAB . XXIII . The Fox and the Grapes . THE Fox had espyed a high Vine well loaded with plump Grapes , which he coveting to taste , endeavoured with all his industry to leap up to , but when by no Skill he was able to gratifie his longing Appetite , all his Agility proving in vain , he went away seemingly satisfied . Those Grapes , said he , are scarce ripe ; they would but set my Teeth on edge , and Gripe my Body ; I 'll ev'n let them alone . T is Prudence to obey Necessity , and to abstain cheerfully from what we cannot acquire . Un Huomo prudente deue fingere non voler quelle cose , che non puo conseguire . Ital. And an Ingenious Frenchman said , Il y a une sort de Dissimulation qui ne nuit a personne , mais qui sert en quelque chose au Dissimulateur , ascavoir , lors que nous nions d'avoir eu une Entreprise , apres que nous la voyons inutile . There is , says he , a sort of Dissimulation which injures no man , but yet , in some respect , is of advantage to the Dissembler ; and that is , when we will not acknowledge the undertaking that thing which did not succeed to our expectations . Non cura il savio quel , c'haver non spera . A Wise man troubles not himself , after that which he cannot reasonably hope for . FAB . XXIV . The Mole rebuked . WHen a Mole that was a Well-wisher to the Mathematicks , and particularly to Geography , brought amongst an Assembly of Beasts a large Map , wherein , she said , she had made a most accurate Description of all the Provinces and Towns of Greece ; she entreated them to accept that Work , which for the general good of the whole Republick of Beasts , she had undertaken : And Apologizing for her self , added , She hoped they would please to look favourably on it , and pass by what errours might possibly have been committed by her in so great an undertaking , in regard she wanted her Eye-sight , as they were all sensible . To whom the Fox is reported to have said , Since it is so , why had you not still continued at your Digging Trade , which is most proper for you , and then you would have needed no Apology ? Against bold undertakers of those things wherein they have no Skill . To the same purpose others relate the Fable following . The Woodworms , on a time , coming to visit a sick Fox , showed him certain Herbs and Leaves they had brought , thinking to have used them for his Cure : But he told them , He would not admit of Carpenters for his Physicians . FAB . XXV . The Lion , the Mouse and the Fox . IN Summer time , as a Lion lay sleeping in his Den , he felt a Mouse run cross his Neck , at which he rose up startled , and as he was looking angrily about him , he perceived a Fox at the Caves mouth laughing at him : He then walking gravely towards the Fox , I was not , said he , affrighted at the Mouse , but I would have put her out of that Road , and broak off an ill custom . We ought not to give Liberty to ill customs , for if they once take Root , they may be cause of great inconveniences , and hard to be removed . FAB . XXVI . The Wolf and the Lamb. A Lamb in danger to be snapp'd by a Wolf , fled for shelter into a Temple ; to whom the Wolf calling , told him he had taken a wrong Sanctuary , for he would be there detained by the Priests for a Sacrifice . I had much rather , said the Lamb , dye here a Victim to God , than serve for a meal to thy ravenous Jaws . To him that must necessarily dye , the most Glorious Death is best . And so the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . FAB . XXVII . The Mouse and the Kite . A Charitable Mouse seeing a Kite taken in the snare of a Fowler , had compassion on him , tho her Enemy , and going to him , gnawed in pieces the strings which held him ; by which she gave the Kite an opportunity to fly away . But no sooner did this ungrateful-Bird see himself at Liberty , but being hungry , he forgot the benefit he had so lately received , snatched up the too kind Mouse , and eat her . Thus Wicked men are accustomed to reward such as do them good Offices . Perit quod facis ingrato . FAB . XXVIII . The Boy and the Scorpion . IN the Fields as a Boy was at play catching Flyes and Grashoppers ; he , wanting Wit to distinguish , was about to lay his hands on a venomous Scorpion , who perceiving his simplicity , and holding up his threatening Tail , Foolish Boy , said he , forbear , and draw back thy hand , if thou wouldst not suffer immediate Death . A Wise Man knows what he ought to follow , and what to avoid : And the Italians say , Un Astuto conosce quel che dee seguire , & quel che dee fugire . FAB . XXIX . The Fowler and the Partridge . A Fowler had taken a Partridge , and being about to kill her , Dear Sir , said she grievously weeping , let me go , I beseech you ! and in requital of the favour , I will bring into your Nets whole Coveys of other Partridges , much fatter and bigger than my self , that you shall have no cause to repent this days work . Now , thou false Bird , said the Fowler , will I certainly kill thee , because thou wouldst thus treacherously betray thy own Acquaintance and Relations . He that betrays his Friends , is hated of every body . FAB . XXX . The Bear and the Fox . WHen in a great concourse of Beasts it was argued , what should be the reason , they should all be so easily brought to slavery and oppression by Man , whose strength was so much inferiour to theirs , and yet they were taken and disposed of at his pleasure ? The Fox told them , It was his opinion that the Wisdom and Reason of Man was so great and admirable , that no strength was capable to resist it . This set the Bear into a rage : Nay , said he , 't is rather our Cowardice that ruines us , and our voluntary Tameness and Submission that gives them the Mastery over us : For , to say nothing of the Horse , whose strength and vigour is sufficiently known , is not the Elephant a most valiant Creature , and yet he is rid by Men , and obeys them , nor does he in any respect refuse their Dominion over him . But if we would resolve to fight it out with them , as we too often do foolishly amongst our selves , and would rather choose to lose our Lives by their cunning Tricks , than basely submit to our Enemies , or let any Commerce be between them and us , we might by these means reasonably think to preserve our Liberty . When the Bear had roared out these words he held his tongue , expecting their Resolution herein ▪ but after a general murmuring , the Assembly broke up and dispersed . Not long after , this very Bear happening into a Toil , was caught , had Rings put into his Nose , and suffered himself to be led about by Men ; He was taught to Dance , and perform the usual tricks done by tame Bears , and all this with a steddy patience , and without grumbling . This shows that Men change their Manners with their Fortunes . It also teaches that experienced and thinking Men are seldom known to be Hectors : But on the contrary , when those who threaten such great things , fall into Poverty ; none are more humble , nor express more meanness of Spirit than they . And Aeschylus most excellently says , beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. in Latin thus rendred : Vexatus est quicunque Calamitatibus , Is scit Homines omni de Fortunae impetu , Perterritos plura mala semper metuere . Eosdem ubi Sors affluit confidere , Aura secunda usuras res semper suas . FAB . XXXI . A Country-man and a Bee. A Country-man happening to be stung by a Bee , which he had beat off from a Flower , How is it possible , cryed he , thou Cruel Bee , that from thee , who affordest us so sweet and pleasant a sustenance , there should come so severe a sting ? The more sweetness answered the Bee , I yield when pleas'd , the more sharpness and severity do I show , when provok'd to anger . Of how much more generous temper any Man is , so much the less can he suffer an Injury to be done to him . FAB . XXXII . The Fox and the Carved Head. THE Fox going into a Statuaries Shop , saw there a Bust , or Head of a Man , very curiously cut , which after he had a while admired for its excellent Workman-ship , Thou art , said he , a beautiful Head , and there was no small Art used to make thee appear with all this advantage ; but alas , the main thing is still wanting , Thou hast no Sense , nor Understanding . This hints at those who have Riches , Honour and Beauty , but want Wisdom and Knowledge . To many now a days , who make so splendid an outward show , may this aptly enough be applyed with which the Fox upbraids the Bust ▪ They are of a Glorious appearance but want Brains . Non in forma , says Lactantius , sed in Corde sapientia est . FAB . XXXIII . The Boy and his Bird. MOst entirely did a Boy love a Bird he had long kept in a Cage , which finding one day its Door , by neglect , left open , flew away . The Boy seeing her make such haste to escape , followed and calling after her , desired her to return to her Cage , and promised her great kindness , which she altogether refusing : He asked her the reason of her obstinate denial , Because , answer'd she , I have a mind to live after my own mode , and not after yours . Freedom of Life ought to be preferred before all the Delights of the World. FAB . XXXIV . The Physician that would have excused himself . VEry unexpectedly did a Physician meet , what they of his Profession strive to avoid , to wit , The Dead Corps of a Patient of his , as his Friends were attending it to the Grave ; dead by this Physicians ill conduct and neglect . The Doctor expecting to be blamed , began to cry out first : Alas , said he , Had this unhappy Man been ruled by me , abstained from Wine , and now and then breathed a Vein , he might have lived yet many a fair day . One of the Friends of the Deceased , stepping towards him , Doctor , said he , You should have given him this advice , and kept him to it , when it might have done him good , for now all your pity comes out of Season . We should stick close to the assistance of our Friends in time of their Exigency , while there is opportunity of supporting them , and not come with false pretences of Kindness when too late . FAB . XXXV . The two Men amongst the Apes . TWo Men , of which one was addicted to Flattery and Lying , but the other very sincere , and whom nothing would corrupt to speak against his Conscience . These travelling the World together , came into a Country of Apes : Of whose arrival so soon as the Prince or Chief of them had advice , he gave order to have them brought before him . They , when come to his Court , were conducted into his Presence by a strong Guard of Apes , Monkeys and Baboons ; where they beheld the Prince sitting on a high-raised Chair of State , after the manner of a Throne , and surrounded with a great attendance of other Apes . At the strangers approach , after divers Questions , he asked them , What the World said of him and his Subjects , and what they thought of his Greatness . The Flatterer speaking first , told him , That the World rang of his Magnificence and Power , but that he found Fame was short in all her relations concerning him : being now sensible he was a mighty Emperour . And when demanded , What he thought of those about him ? He answered , That by their noble appearance , he presumed they were his great Lords , valiant Captains , and prudent Magistrates , sutable Attendants on so potent a Monarch . The Prince of the Apes hearing himself thus highly extolled , generously rewarded him for this gross Flattery . All which being observed by the vertuous man , If this Lyar , said he to himself , who has no bounds to his Tongue , be thus beloved , honoured , and rewarded ; how much more shall I , that in all things love to tell the plain truth ! While he was in this thought , the Chief Ape asked him , And what thinkest thou of me and these about me ? He who was accustomed to speak truth , and ever hated Flattery , Thou , said he , art but an Ape , and so all these about thee are but a company of Apes , Baboons , and Monkeys , nor does the World esteem ye otherwise . The Prince of the Apes hearing this , in a great Passion commanded his Guards to take away this upright vertuous man , and tear him in pieces with their Teeth and Nails , which was immediately put in execution . On this manner are false men and Flatterers too often rewarded , whilest many a good man shall suffer even for his Truth and Vertue . Por la Malicia de los Hombres el Bueno es mal trattado : y el Lisonjero y Mentiroso es regalado . Sp. FAB . XXXVI . The Lion in Love. WIth a very handsom Maid , the Daughter of a Husbandman , was a Lion fallen in Love , and demanded her of her Father for his Wife . The Man with scorn rejected the offer , telling him he might forbear any further Courtship , or troubling him on that subiect , for he would make no Affinity nor Alliance with a Beast . Which surly refusal so much incensed the Lion , that he threatned to devour him . The Husbandman was then glad to change his proposal , letting him know , that he would consent to the Marriage , provided the Lion would suffer the sharp nails of his paws to be pared , and his Teeth to be filed , that his Daughter at her Nuptials might approach him with safety : To which the Generous Lion ( not suspecting the intended Malice ) readily yielded . But this treacherous Country-man seeing his Enemy , thus deprived of the use of his Paws and Teeth , arming himself with his Sword , fought with , and slew the Amorous Lion. A man should not put himself into the hands of his Enemies , unless he be sure he is able to bring himself out again at his pleasure . Diodorus Siculus tells this Fable , speaking of Antigonus , who on this manner held his Enemies in play till he had raised an Army , and then he conquered them . Prudentis proprium est , examinare consilia , & non cito facili credulitate ad falsa prolabi . Seneca . L'huomo , che brama col nemico Pace , Non lasci mai quel , che lo rende audace . The Man , that or'e his Foes , would rule as Lord , Must ne're to them , deliver up his Sword. FAB . XXXVII . The Dog that feared the Rain . THere was a Dog that whensoever it rained was afraid of going out of doors . Of which another Dog asking him the reason : I was once , answered he , scalded with hot Water , which falling upon me , fetched off not only the Hair , but the Skin also from my Buttocks : This makes me fear even cold Water ever since . Those who have suffered some great Evils , will retain a dread even at the very appearances of any thing like them . From which the Italian saying differs not much : Chi ha patito Mali Gravi , teme ancora i Leggieri . FAB . XXXVIII . The Cat and the Cheese . TO prevent the Mice gnawing his Cheese , a Man put a Cat into his Cupboard , but she not only kill'd the Mice , but also eat up the Poor mans Cheese : This reproves the Inadvertency of those , who to remedy small mischiefs bring upon their own heads far greater . FAB . XXXIX . The Jay stript . WIth great Art had a Jay trick'd up herself in Peacocks Feathers , and growing proud of her new dress , thought scorn to be seen amongst those of her own kind ; she therefore associated herself with the Peacocks : But so soon as they discovered the Cheat , they stripp'd her of all her stoln Bravery , and beat her out of their company . This points at such prodigal Fools , as scorning those of their own rank , must needs move in a higher Sphere ; intruding themselves amongst their Superiours , where they soon spend their small Fortunes , and afterwards live in shame and misery . It also teaches us , that we ought not to boast of what is not justly ours ; but rather be content in the Estate which is proper for us ; lest striving to adorn our selves with gay Feathers , to which we have no real Title , we be at last stript of our gawdy Plumes with disgrace . FAB . XL. The Hawk and the Dove . TO her Masters House for shelter , flew an innocent Dove , to save herself from the swift pursuit of a Hawk ; into which being eagerly followed by her fierce Adversary , he was there taken by the Country-man : To whom when he would have excused himself , begging his pardon , and alledging that having done him no wrong , he hoped he would spare his Life . Nor had this Dove , said the Country-man , offended you , whose Life you would so fain have taken away . They deserve the severest punishment who go about to injure the innocent , that have never offended them . And very excellently says the Italian Poet. ' E la giustitia il vindicar il torto , Che l' innocenza dal ' huom empio sente ; Ne ' merita da gli altri haver perdono Chi fa senza ragione ad altri offesa . 'T is Iustice to revenge th' Offence That 's done to injur'd Innocence ; Nor Favour can he think to find , Who , unprovok'd , has been unkind . FAB . XLI . The Spider and the Gout . TWO Friends , the Spider and the Gout , travelling together , came to a little Town called Tyche , and there took up their Lodgings . The Spider got into a Noble mans Palace , where so soon as she had spread her Nets , they were immediately pull'd down , which obliged her to remove to another part of the House ; but wheresoever she began to settle , she was presently swept off again . And the Gout , happening into a Poor mans Cottage , was also miserably entertained with a hard Bed , Course Sheets , mean Diet , and even a scarcity of that too . Which Inconveniences , next Morning when the two Fellow Travellers meeting , had well consider'd , they resolved to try their Fortunes another way . So that coming at Night to a City ; the Gout entred into the House of a Rich Magistrate , where she was quickly entertained , with Honourable Attendance , Down Beds , and Soft Couches to lye on , Variety also of the best Meats and choicest Wines ; nor was there any Pleasure she could wish for , which she enjoy'd not . Whilst the Spider in a Poor mans House , weaved all the Gins , Snares and Nets , which she could contrive necessary for the catching her Game ; without any Interruption ; and there she lived in great Quietness and Plenty , free from the fear of Brush or Broom . When they had spent some time in this Felicity ; the two Friends met again , and after mutual Salutations , they enquired of each others good Fortunes , where both extolling their Admirable Success since their last parting ; they made a Resolution that from thenceforward , which way soever they should happen to Travel , the Gout by consent , should turn into the Rich and Noble mens Palaces , and the Spider into the Cottages of Poor men . This excellent Apologue , taken from Nicholaus Gerbelius , shows that Great Mens Houses , where there is little Exercise , and much Luxury , by continual Eating , and extravagant Drinking , are the chief Receptacles of Diseases ; and that we live with more Quiet and Freedom amongst Persons of meaner estate . FAB . XLII . The Shipwrack'd Man and the Sea. TIred , and half Dead with Swimming , came a poor Shipwrack'd Man to Shoar , where he had no sooner laid him down , but he fell asleep ; and at his waking found the Tempest ceased , and the Water calm . This moving his Patience , he began to accuse the Sea of Treachery , that alluring Men with its smooth Looks , tempts them to venture on it , and then swallows them up in its insatiate Waves . But the Sea taking the Shape of a Woman , thus answered him : Be not , Inconsiderate Man , so ready to accuse me , but rather blame the Winds ; for I am naturally what thou seest me now , till they come rushing violently upon me , raise my Billows , and make me commit these Out-rages . We should not Quarrel with such Persons for doing us Injuries , as but obey the Commands of others ; but we should rather blame those who set them on work to wrong us . It also may serve as a Caution to those who without being compelled by Necessity , expose themselves to the continual Dangers of the Sea. The old Poet Antiphanes very well said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Terra egenum satius est te vivere , Quam navigare possidentem plurima . 'T is better living safe at home , and poor , Than cross the raging Sea t' increase thy store . FAB . XLIII . The Hungry Dogs . CErtain Hungry Dogs seeing a raw Hide just thrown into a River , which they were not able to pull out , resolved together to Drink up the Water , that they might get to it : But before they could effect what they aim'd at , the River receiving a continual supply , they burst themselves and died . Foolish Enterprizes , for the most part , not only fall short of their desired Effects , but commonly tempt their undertakers to Destruction . Stultitia plerumque exitio est . FAB . XLIV . The Beasts , the Fowls and the Fishes . THE Four-footed Beasts , finding themselves necessitated to Declare a War against the Fowls , who on divers occasions had broke the ancient League made betwixt them : They sent and made an Alliance with the Fishes , that they might assist them in this War. But at the time of Battel , when both Armies were in the Field , and the Beasts expected to be joyned by the Fishes , they sent an Excuse , That they could not come to help them fight by Land. This admonishes us to implore the assistance of him , in time of our Necessity , who is able to give it , namely , In God alone , and not expect it from such as are not in a condition of helping us . FAB . XLV . The Gourd and the Pine. AT the foot of a tall Pine , appeared a young Gourd , which suddenly sprouting up very high , by the fall of some late showers , extended its Boughs all about the Pine , with abundance of broad Leaves , gaudy Flowers , and large Fruit. This so much swell'd her with Pride , that she began to stand in Competition with the Pine. Dost thou see , said she , stretching out her self , How nimbly I advance to over-top thee ? I have endured , answered the Pine , many a Cold Blast , and many a Scorching Heat , yet still continue here safe and sound . But thou , Poor Fool , with the first Nipping Frost that comes , shalt lose thy strength , thy Leaves shall fade and come to nothing , and thou be seen no more . Let no man be too much exalted in time of Prosperity . This Fable is taken from the Second Book of Petrus Crinitus de Honesta Disciplina . FAB . XLVI . The Fox that changed his Wishes . THE Cackling Noise of Hens in a Room , invited a Fox to creep through a little Hole to get at them ; in which attempt finding some difficulty , he wished the hole larger , for his more easie access . But having obtained his prey , which with trouble he drew out at the same hole , and hearing the noise of a Dog barking on the inside , as coming to pursue him ; I wish to the Gods , cryed he , the hole were streighter , that the Dogs might not be able to get through , and so may be hindred following me . Men are often changing their wishes and desires , as their profit or advantage guides them . Seneca says , Non turpe est cum re mutare votum aut Consilium . FAB . XLVII . The Covetous Man and his Apples . MAny fair Apple-trees had a Covetous wretch in his Orchard , well hung with excellent Fruit , of which he would allow himself none but the Fallings : Which his Son observing , who was a liberal youth , He , in his Fathers presence , having invited some of his Companions into the Orchard , on purpose to expose his Fathers Avarice ; Pray , said he to them , gather what Fruit you please , but meddle not with any of that which is blown down on the ground , for that my Father reserves for his own eating . None are more miserable than the Covetous Man , who knows not how to make a fit use of what God and Nature bestows upon him . Quis Dives ? qui nil cupit . Et quis Pauper ? Avarus . Ven. Beda . He 's rich who never covets worldly Pelf ; He poor , who has enough yet starves himself . FAB . XLVIII . The Dog and the Vulture . A Dog scratching in the Earth to get up the Bones of Dead men , found a Treasure ; and because he had in this offended the Gods Manes , they imprinted in him a violent Passion , or Covetousness after Riches ; that by this Punishment , he might make satisfaction to the Religion he had profaned . For they made him so carefully watch this Gold , that he lost all thoughts of eating ; and by degrees consuming away , pined himself to Death . On whom a Vulture afterwards standing , said thus ; O Dog ! here thou lyest as thou deservest , that born on a Dunghil , and bred up with scraps , couldst on a sudden covet to enjoy the Riches of a King. This may not improperly be applied to Covetous Men ; and to those , who without regard to their mean Birth and Education , aspire after great Riches and Dignities , not knowing how to use them . Avarus suus sibi Carnifex est : The Covetous Man is his own Hang-man . By the Gods Manes , Phaedrus is supposed to mean , The Souls of the Dead , separated from their Bodies . Hence we see on old Roman Monuments Diis Manibus inscribed . Others conceive them to be the Genii which those Heathen thought did not forsake the Bodies , even when in their Graves . Virgil in his 3. Aeneid . says , Quid miserum Aenea laceras , jam parce Sepulto ; Parce pias scelerare manus . FAB . XLIX . The Fly and the Ant. BEtwixt the Fly and the Ant , there once happened this Contest : I , said the Fly , am Noble , thou a Clown ; I raise my self by my Wings , am carried aloft into the Air , and view the spacious Regions of the World ; whilest thou creepest on the ground , and only movest about thine own home . I enjoy my self sporting amongst the best Company ; But thou liest sculking in Holes and Caverns of the Earth : On poor grains of Corn thou feedest , and cold Water is thy most comfortable Liquor . In Palaces I with Princes feast , there quaff the choicest Wines , and there I spend my time in Ease and Pleasure . On the other side , the Ant modestly answered , I boast not of my high birth , but am well satisfied with my extraction : Thou , exposed to danger , rovest about the World ; I in safety keep within my narrow limits . With Water and Corn I please my Appetite , better than thou canst with all thy delicate Food . I live contented with my condition , and provoke none to be my Enemies , but am kindly looked on by all ranks of People , being allowed of them to be the very Pattern of Laborious Industry . Thou as a vexatious Creature livest in continual Fears , for as a common Enemy thou art hated of all . In Summer I remember to lay in a Stock of Provisions against the Winter : The want of which provident Care , makes thy life but of a short date , for at the first approach of ill Weather , thou dyest of Hunger and Cold. We should modestly live contented with what Providence has bestowed on us , without despising others ; who , tho they seem to move in a lower Orb , enjoy perchance more solid happiness , being content in their Stations , than the greatest Princes , who are continually subject to Cares and Vexations . The Spaniards say , El que vanamente se alaba , su vana alabanca se torna en nada . He who foolishly praises himself , his vain Praise turns to nothing . But very proper is the Latin Adage : Qui quae vult dicit , ea quae non vult audit . He that speaks what he has a mind to , shall hear what he has no mind to . And Seneca says , Non esse in parvis commodis , sed sine magnis incommodis vitam beatam . That a happy Life does not consist in having some small Conveniences , but in being free from great Inconveniences . And the Wise man says , Vade a Formicam , o Piger . &c. Prov. 6.6 . FAB . L. The Sheep and the Dog. 'T IS Reported that when all Creatures had the use of Speech , the Sheep thus argued with their Master : We admire Sir , said they , that to us from whom you still receive the Benefits of Wool , Lambs and Milk , you should be so unkind to allow nothing but what we can pick up , with trouble , from the Earth ; whereas to the Dog , who affords you nothing of all these advantages , you bestow a Liberal share of Meat from your own Table . When the Dog heard this , looking with indignation upon them , Am not I , said he , your Guardian , who defend and protect you , ungrateful Creatures , that Men steal you not , nor the Wolves tear and destroy you ? For should I neglect my Care of you , you could not go out to feed in your Pastures , but in fear of perishing by your Enemies . This Fable is related by Xenophon , in his 2 d Book of the Memorable sayings of Socrates , to show that the Sheep cannot feed in safety when the Shepherd is wanting . And that the People are void of Security , and fit for nothing , where they are not Governed and kept in good Order by the Authority of a Prince . It likewise hints at the unthinking and ignorant Rabble , who are often murmuring at the idle Lives of their Governours . FAB . LI. The two Kinsmen going to Law. A Dispute arising between two Kinsmen about a summ of Money , which both laid claim to , and neither of them willing to yield to the other , they resolved to decide the matter by Law. So after great Threats on both sides , how much they would spend rather than lose their Rights , they applyed themselves to the Lawyers ; and then the War was soon declared . But e're their Advocates began to plead , one of the Clients considering with himself , called his Adversary aside , and whispering in his Ear , 'T is not at all , said he , for our Credits , that we , who are by Nature so straightly bound to each other , should by Money be divided , and made Enemies . Pray consider that the Event of Law is as uncertain as that of War : 'T is in our power to begin it , but not to bring it to an end . Our whole difference is about a hundred Staters of Gold , and if we proceed on in our Suit , we may spend double the summ before we shall have concluded it , amongst our Advocates , Solicitors and Clerks , also in procuring the assistance of Friends and Witnesses . All these must be waited on , complemented , and fee'd ; Besides we must be continually trotting about with innumerable Cares and Vexations attending us . And then at last , he who shall get the Victory , let him sit down and make the best Reckoning he can , he shall find himself a Loser . Is it not therefore better we should open our Eyes in time , before we put our selves into the Clutches of these Vultures ? And that we should divide the Money that would fall to their shares , who will never thank us for it ? Resolve therefore to quit half your pretensions , and I will do the like ; Thus shall we both be savers , and preserve our Friendship , which otherwise would soon expire , and thus shall we shift off an unspeakable Trouble from us both . Which proposal if you still refuse to accept , I will leave the whole matter to your own Conscience ; use me as you please ; for I had rather my Friend should have my Money , than these unsatiable Harpyes ; and shall gain enough in saving my Credit , keeping my Friend , and avoiding all the Troubles and Vexations dependant on such a Law-suit . The Truth of the thing , together with the Frankness of his Kinsman , so much took with the Adversary ; that they soon put an end to the Difference by themselves ; To the great displeasure of all their Lawyers , who were heartily vex'd to lose so good a Prey . I wish such men would study to imitate the Prudence of these two Kinsmen , as are ready to go to Law on every frivolous occasion ; since most of our Law-suits bring more Trouble and Charge than Profit , even to the Victors themselves . Better is it therefore for any Man to lose some part of his Iust Right , than for the Expectation of a small advantage , to pull on his own Head such endless Troubles and Vexations . FAB . LII . The Sick Kite . THE sick Kite seeing her Mother express great sorrow for the danger she appeared to be in , Suppress dear Mother , said she , your Passion , and rather pray to the Gods on my behalf , that I may be restored to Health . Alas , my Child , said her Mother , How canst thou expect Favour from the Gods ! For which of them is it , whose Altars thou hast not defiled , and impiously snatched from them their Sacrifices ? God listens to the Zealous Devotion of Good Men , but slights and rejects the Prayers of such as are hardned in their Wickedness , and have contemned him . A French Author says , Qu' il arriue difficilement , que celuy qui n' a fait aucune chose que vivre mal , ait l' advantage de bien mourir . It rarely happens , that he who has always lived an ill course of Life , should make a good End. O quam falluntur sua qui juvanda Tonanti vota putant ; cum sint pectore nata malo . FAB . LIII . The Ass and the Boar. WIth very reviling Language a Boar being provok'd by an Insolent Ass , Thou dull Animal , said the Boar , looking disdainfully on him , thou deservest a severe chastisement for thy ill Tongue ; but I scorn to give it thee ; Therefore Scoff on , since thy Sottishness allows thee this Liberty , and makes thee beneath both my just indignation and revenge . We should strive when we hear things that displease us , and spoke by contemptible Persons , so to moderate our Passions , as not to make returns in scurrilous Language , because it may be of greater Credit for us to pass them by with Scorn . Non Mostrar tuo valor con gente vile . Use not thy Valour on an ill-bred Clown . FAB . LIV. The Wood and the Country-man . IN those times when Trees could speak , came a Countryman into a Wood , desiring liberty of the Trees to let him make a Handle or Helve amongst them , for a new Instrument he had invented , called a Hatchet ; which the Wood courteously granted . But the Man having compleated his Hatchet , first began to cut with it the Boughs and Shrubs , and then to hew down tall Trees . But when they perceived this Destruction come upon them by their own free leave , they all were troubled . This , said an old Oak to the rest , is but a just punishment fallen upon us , who by our rash and inconsiderate Gift to Man , have pull'd this Mischief on our own selves . When an Enemy asks a Favour of us , we should consider whither or no the Thing , if granted , may not be used by him to our prejudice . Non dar favore a chi puo farti oltraggio . Give not to him thou knowst to be thy Foe , Lest by thy Gifts he work thy overthrow . FAB . LV. The Hart and the Vine . TO escape the close pursuit of the Hunters , a Hart hid himself under the thick Branches of a spreading Vine , where he lay lurking till the Hunters were passed by ; and so soon as he thought himself secure , he began to eat the Vine Leaves , with which making a rustling noise , it raised in the Hunters a Curiosity of searching what it might be ; imagining it some Wild Beast hid under those Leaves ; and hasting back to the place , they discovered the trembling Hart , whom they with their Spears kill'd : But as he was dying , I most justly , cryed he , suffer this Death , that so ungratefully abused and tore my kind Preserver . Those who against all sense of gratitude injure their Benefactors , and violate the Rules of Hospitality , deserve no pity when they suffer a due Punishment of their Crimes . Plerosque homines esse videmus , says St. Iohn . Damascene , qui postquam beneficiis affecti fuerint , eos a quibus ea acceperint , perinde ac Mancipia contemnant , superciliaque adversus eos attollunt . We see most men of that temper , that after they have had favours conferred on them , look upon their Benefactors as Slaves , and behave themselves scornfully toward them . Divina ingratos homines ulciscitur ira . FAB . LVI . The Worm and the Fox . A Contemptible Worm that pretended to Physick , appearing out of the Earth in a great Assembly of other Creatures , boasted on this manner ; I , Noble Auditors , by my long Study and Search into the Secrets of Nature , and by the great knowledge I have acquired in my Travels into the Subterranean Parts of the World , as well as here above , do understand the true Vertues of Minerals , Roots and Stones ; as also of all Herbs , Plants and Flowers , so that I am able by my Catholick Medicine , which I prepare according to Art , to Cure all Diseases , Maims , and Imperfections whatsoever . In a word , I may without Vanity say I should be sorry to be thought of less Skill than the Famed Aesculapius himself . Whosoever therefore would reap the benefit of my Labours , let him make hast hither , before I leave this place , to make some other Country happy by my Practice therein . To the boasting Harangue of this Vain-glorious Quack-salver , the Fox with great attention listened , and it being finished , he looking on him with contempt , made this Answer : Which way , said he , thou Ignorant Emperick , wilt thou be able to do these Wonders to others , who art thy self both Blind and Lame , and canst supply neither one nor other of these thy own Defects ? This aims at the impudent Boasts of many Pretenders to Physick ; and shows that what cannot be proved by good Experience , ought to be but of very little Credit . And thus our pretending Chymists will undertake to make Gold by the Philosophers Stone , whilst they at the same time are clad in Rags , and perish with Hunger . FAB . LVII . The Wolves and the Sheep . AFter a long War between the Wolves and Sheep , they made a Solemn Truce for a Term of years , and gave Hostages on both sides for the keeping it inviolable . The Wolves sent their Young ones on their parts , and the Sheep , in exchange , delivered into their Custody their Dogs , who were to remain with them till the Expiration of the Truce . But the young Wolves being separated from their Damms , began to howl and cry , which the old Wolves hearing , took thereupon an occasion most perfidiously to break the Truce , yet pretending the Sheep were the Aggressors by their ill usage of the Hostages in their hands , and then falling on the innocent Sheep , committed all manner of Hostilities and Depredations amongst them . For they , in this Distress , wanting the Dogs , who had ever been their faithful Guards to defend their several Flocks , were in a short time all miserably destroyed by the Wolves , their inveterate Enemies . It is a madness in any men to deliver up their Guards as Hostages , or to put their Castles , and Cittadels , into the hands of their Enemies , who no doubt would never cease spoiling them , when they should see them thus deprived of all manner of Safe-guard . FAB . LVIII . The Wolf , the Fox and the Apes . A Wolf almost famished after a three days fasting , met in his progress up and down the Woods a Fox , whom seeing so fat and sleek , he admired , asking him how in such terrible weather , being the depth of Winter , he could find such plenty of Food to keep him in so good plight . The Fox pointing towards an Apes Cave , Thither , said he , am I often invited , and there always welcom , when I fail of good success in my hunting for Prey . And saying this , he offered the Wolf some Fragments of his Meat brought from thence , which the Wolf soon devoured ; but they only serving to whet his Appetite , in order to a better Meal , he begged the Fox of all Loves , to tell him by what means he might insinuate himself into the favour of this Ape ? That , answered the Fox , requires no great Art to do , if you can but frame your self to Lying . He thinking this no difficult matter , ran eagerly to the Den , where he was no sooner entred , but his Nose being Saluted with a very unsavory smell . O insufferable , cryed he , What a stinking place is this ? And looking forward , he saw the Old Ape fondly hugging her deformed Young. Here forgetting the Crafty Foxes advise , Well , said he aloud , in all my life time did I never behold such ugly Creatures as these . And as he was going nearer to them , they all at the same moment leaping violently on him , with great fury tore him ; one hanging on his Nose , another on his Neck , the rest on all sides Persecuting him , that the wretched Wolf with much difficulty got clear of them , and escaped with Life . At his return he found the Fox , to whom he gave a full account of his reception . I do not wonder at it , said the Fox , because you speak truth at your very going in , when I so straightly charged you to lye . Do you not think I have the Senses of Smelling and Seeing , as well as your self ? And yet I told her at my first visit , that I was infinitely pleased with that comfortable Odour , and sate me down , as if in some room made sweet with delightful Perfumes . Then called her Beautiful Lady , Mother of a lovely and hopeful Off-spring . Besides , I was careful all Supper-time , not unwarily to let slip from my mouth any imprudent Truth . Which method had you been as careful to have observed , you would not have been so ready to perish for Hunger as you are at this moment . The Ape in this Fable does naturally enough express such as are Lovers of Flattery ; but methinks more particularly two sorts of men , both of them much addicted to Vain-glory , and delighted in hearing their own praise , yet otherwise persons of great Desert , these are men of Learning , and men of Arms ; to many of whom , as my Author observes , nothing is more uneasie and unpleasant than to hear the Truth freely spoke of them . E di giudicio assai manca e fallisce Chi suol fede prestare a finta loda . Ital. He must want Sense , and Eyes to see , Who Credit gives to Flattery . FAB . LIX . The Sow and the Wolf. WHilst a Sow was in the Pangs of her Travail , she was thus civilly accosted by a Wolf ; You may securely , Dear Sister , said she , bring forth your young , for I , out of the due respect I owe you , will be your Guardian in this time of Necessity , and take care both of your self and young ones . The Sow told her she had no need of her officious assistance : But if , added she , you will show your Civility to me , I entreat you in Modesty to withdraw , for the greatest service you can do me is to be gone , since I have ever esteemed the Wolf's friendship to be best at a distance . We ought not to accept every plausible offer of kindness , for many are ready to Complement us with their officious services , not for our Profit but their own . Fictae amicitiae non est fidendum . FAB . LX. The Thief and the Dog. BY the barking of a Dog , was a Thief disturbed in his work , as he was breaking into a House , he therefore to quiet him , offered him a Piece of Bread : Ah Treacherous Thief ! said the Dog , wouldst thou bribe me with that , to make me cease my barking ? No , I 'll not betray my Master , shouldst thou now feast me here to night : For all thy bounty to me , is but to stop my Mouth till thou robst our House , and then where shall I dine to morrow ? And who shall relieve me hereafter when I shall be starving for Hunger ? This gives us a Caution , that for a small profit , we lose not a considerable benefit : And to beware of giving credit to every one that speaks us fair , for many such there are , who at the same time are only designing to cheat us . Non Facta , sed Consilia spectanda , We are not only to consider mens Actions , but their Drifts . To which also alludes that saying of the Civilians . Tolle voluntatem nec erit Discrimen in actu . Which Sentence is explained in Plato 's Banquet , but more at large in A. Gellius . Lib. 17. Cap. 20. FAB . LXI . The Frogs desiring a King. WHether under an Anarchy or Democracy , I will not positively affirm , The Frogs in a great Lake grown wanton , resolved unanimously to Petition Iupiter to give them a King to Rule over them : Which request seeming ridiculous , he at first hearkened not to it , but they not discouraged , persisted in their Devotions , still begging a King. Till Iupiter tired with their importunity , cast down amongst them a Beam of an extraordinary bigness ; the fall whereof into the Lake , struch such a terror amongst the Frogs , as caused them to make their first approaches with Fear and Trembling ; but seeing him continue mild and peaceable , they made , with more assurance , their next Addresses towards him , paying him all due Honour , at a less distance . At last , when they found it to be only a Log , they threw aside all manner of respect , leaped upon it , and made their King their sport and scorn . This caused the Frogs to renew their Prayers to Iupiter , to send them a Valiant and Active King : He to answer their desire , gave them a Stork , who with great Majesty walking about the Lake , soon curbed the unquiet Spirits of those his unsatisfied Subjects ; which obliged them privately to complain to Mercury , beseeching him to implore on their behalves , the favour of Iupiter , in this their distress , but he would not hearken to them . Under this Tyranny therefore have they ever since groaned , for Iupiter would never grant them any redress , which constrains them to keep up in their holes all day , seldom stirring out till evening , that the Stork takes Wing to fly to his Nest , and then they appear abroad with hoarse Voices , renewing their old Complaint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but to no purpose , for Iupiter has resolved , that they who cannot be content with a Merciful King , shall suffer by a severe one . When the Athenian Commonwealth had long flourished , under a Democratique Government , by the Laws of the Wise Solon , the People on pretence of Liberty , threw off their old Bonds ; Then being divided into Parties and Factions , Pisistratus the Tyrant set up himself by his cunning Arts ; for so soon as he had made himself Master of the Cittadel , he held the Government for the space of three and thirty years . Of whose Tyranny when the Athenians complained , Aesop spake this Fable to them . Which also shows , that the Common People are in their Humours like these Frogs , for when they have a Mild and Gracious King , they are murmuring against him , as too easie and remiss in his Affairs : And the Vigorous and Active Prince , they esteem a Tyrant . The true reason of which is , because they are soon weary of things present , and still restless till they see those which are new . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Res violenta Turba est non habet autem Mentem . A Multitude is an unruly thing , without all manner Prudence and Foresight . FAB . LXII . The Thief and the Sun. THE Neighbours of a certain Thief were about to recommend a Wife to him , but Aesop observing their intention to gratifie so ill a Man , disswaded them by this Example : On a time , said he , the Sun falling in Love with a Beautiful Woman , had a mind to Marry her ; at which the several Nations of the World finding themselves aggrieved , resolved to prevent it , and to that end sent Ambassadours to Iupiter , beseeching him he would not suffer the Sun to Marry , for as they alledged , it would be to their great detriment . Iupiter in a passion asked them , Wherein this Match could result to their inconvenience ? To whom one of them , with humble submission , answered , We have now , Great Sir , but one Sun , and he alone , in Summer time , heats and scorches us to such a degree , that we are almost burnt with his Fiery Rays ; what then would become of us , should he have Children like himself ? Ill men ought not to be encouraged , but rather expell'd from the Society of the Good. Multi sunt ita amentes ut malis propriis gaudeant . FAB . LXIII . The Gamester and the Swallow . THere was a dissolute Young man so great a Lover of Gaming , that he had consumed all his Patrimony , his ready Coin , and his Goods , at Play , leaving himself nothing but a thred-bare Suit , and an upper Garment , to defend him from the Cold. This Man seeing on a time a Swallow , that was come much earlier than ordinarily they do , the Winter not being quite past ; and having no other Moveables left to venture at play ; Well , said he , since I see the Summer come , I 'll sell this superfluous Garment for Tools to work with , which he did , and quickly play'd off the Money . But the Cold Weather afterwards returning , this miserable Gamester , when almost starved to death , seeing the same Swallow , who was likewise ready to perish with the Cold ; Curse on thee , said he , thou Mischievous Bird , whose unseasonable coming has ruined both thy self and me . Things done out of their proper time , are not of long continuance . Alceator , quanto in arte est melior , tanto est nequior . Tho' of his Trade a Gamester best may be , Amongst Good Men the worse esteem'd is he . Maturo consilio ac deliberatione qualibet in re opus est , nihilque temerario animi motu attentandum . FAB . LXIV . The Pigeons and the Hawk . BEing tormented by the frequent Assaults of a Kite , upon their Young ones , the Innocent Pigeons chose a Hawk for their King , but he exercised his Regal Authority over them more like a fierce Enemy , than a Father of his Subjects . For under pretence of punishing some of them for their faults , he most cruelly devoured both old and young , that they soon repented them of their Election . And complaining amongst themselves , Alas , said they , It had been better for us to have endured the slight vexations of the Kite , than to have pulled this inevitable Destruction on us all . No man should be so displeased with his Condition , as striving to mend it , he should indanger the making it worse . The Emperour Justinian says , Licet Lex imperii juris solemnibus Imperatorem solverit , nihil tamen tam proprium imperii est , quam Legibus vivere : quapropter Tyrannorum contra Tyrannos solicitanda non sunt auxilia . Lib. 6. C. tit de testam . FAB . LXV . The Cuccow and the Small Birds . A Cuccow asked the small Birds why they made such haste from her , sheltring themselves in Hedges and Bushes whenever she appear'd ? Because , answered they , you are so like the Hawk , our Mortal Enemy , whose sight we always dread : For by your Shape , you must needs be of that Species , and therefore we cannot but have a suspicion of receiving Mischief by you . Plutarch tells us this Fable speaking of Licias , the Tyrant of Megalopolis . And advises to beware of those who are descended from a Bloody Family , and whose actions give us a suspicion that they would be exercising Cruelty over others . FAB . LXVI . The Fox and the Dragon . A Fox digging in the Earth , to make his several Appartments and Salleys , pierced one of his Holes so deep , that he came to the Den of a Dragon , the Guardian of a hidden Treasure there , whom so soon as the Fox saw , Sir , said he to him , I beseech you , in the first place , pardon my Inadvertency and Rudeness , and then , if you can but conceive what small occasion I have for Money in the course of my life , I beg you would not take it ill if I ask what profit you may reap of all this Trouble ? and what great reward can tempt you thus to deprive your self of sleep , and to pass all your days here in the horrour of Night and Darkness ? Alas , I have none at all , answered the Dragon : But Iupiter , the greatest of the Gods , has given me this in charge . Do you then , demanded the Fox , make use of none of this Treasure ? nor dispose of any part of it to your Friends ? No , replyed the Dragon , for so it has pleased the Destinies to order it . Then give me leave to tell you , proceeded the Fox , and pray be not angry with me ; He that is of your temper , and under your Circumstances , was born , no doubt , with the Curse of the Gods on his Head. Since thou must go in a little space of time thither , where so many are already gone before thee , Why , through a strange blindness of Spirit , art thou so industrious continually here , to disquiet and torment thy self ? 'T is to thee , O Covetous Man , I direct my Discourse ; To thee , I say , who art the Ioy of thy Heirs and Relations , who grudgest the Gods their Incense , and thy self thy proper Nourishment . Who art sad and Melancholly when thou hearest the sweet sound of the Viol , and grieved at the Harmony which other Musical Instruments bring thee . From whose very Heart the charge of Necessary Food fetches troubled Sighs and Groans . Who , to augment thy Wealth penny by penny , dost daily provoke Heaven to thy Destruction , by thy Thefts , Cheats , and impudent Perjuries . And who takest a provident Care to reduce into a small Compass the Expence of thy Burial , lest Libitina , Goddess of Funerals , should get any thing by thee . FAB . LXVII . A Sheep and its Shepherd . WIthout noise or murmuring did an innocent Sheep suffer herself to be dragged away by a Wolf , from whom , by great fortune , she after a while escaped : But being another time seized by the Dog , she cried out so loud , that the Shepherd hearing , ran in haste and rescued her from him . Of which clamour the Shepherd asking the reason , she having endured the Wolves outrage to her with all that patience ? I was more troubled , answered she , to be seized by the Dog than by the Wolf ; for the Wolf is naturally our Enemy , but the Dog is the pretended Guard both of your Flocks and House , and for that reason I took it so ill of him . This shows how hainous the Injuries are , which we receive from the hands of those , from whom we expect Friendship and Protection . FAB . LXVIII . The Lioness and the Fox . A Lioness being upbraided by a She-Fox , that she was not Fruitful , bringing forth but one young at a time ; answered , 'T is true , but what I am then delivered of , is a Lion. Excellence consists not in Quantity , but Quality . FAB . LXIX . The Old Man and Death . GRoaning under the weight of a heavy burden of Wood , which he was bringing home from the Forrest , came a poor Ancient Man , whose strength and spirits being almost spent with the tediousness of the Journey , and greatness of his load , he threw it down in the middle of his way ; and sitting on the ground , in the very anguish of his Soul , he called often on Death to come to him ; when behold Death in an affrightful shape appeared , asking what he would have , that he called so earnestly on him ? The good man trembling with fear , thought fit , at that time , to dissemble the matter ; I only wished , answered he , for your coming to help me up with my heavy Faggot . Many dare wish for Death , and seem to contemn it , who are yet affrighted when 't is represented to them in imminent Dangers . Plerique inter mortis metum , says Seneca , & vitae tormenta miseri fluctuant , & vivere nolunt , & mori nesciunt . Many wretched Men struggle between the Fear of Death and the Torments of an unhappy Life ; they are unwilling to live , yet know not how to dye . Benche stia vn ' Huomo in gran pericolo , say the Italians , non mai vorria morire . Tho a Man happen to be in great affliction , yet will he not be content to dye . Melior est canis vivus , Leone mortuo . FAB . LXX . The Ass , the Ox , the Mule , and the Camel. FOur slavish Beasts , an Ass , an Ox , a Mule , and a Camel ; all under the same Circumstances of Misery , were making their Complaints one to another of the hard fortune , to which they , above all other Creatures , were subject in this World , being compelled almost to a continual Slavery . But afterwards they comforted themselves as well as they could , with what they hoped would come to pass : And to this purpose , the Grave Ass , having a while conferr'd with the Mule , exprest himself ; it being supposed therefore to be the sentiment of them both : After all these Labours , my Friends , said he , I doubt not but to see the day , when I shall have this Pack-saddle thrown off my back , and shall end my life in ease and pleasure ; thus from a Porter I shall become a Gentleman . The Camel and the Ox having considered the Gifts , Nature had bestowed on them , and how well they had deserved of their Master : Surely , said they , we shall no longer be made to drudge as we have been ; for we have sufficiently purchased by our past Labours and Sweat , all the Meat wherewith we shall be sustained to the end of our Lives , so that we may well hope to pass the rest of our days in Plenty and Felicity . Let none admire too much at this Ass and his three Comrades , for they have many Brethren amongst us Men , so great Lovers of Idleness , that forgetting they were born to an industrious Labour , can have no thought but how they may avoid all manner of Trouble , and spend the remainder of their Days in Sloath and Luxury . The meeting together of these four dull Animals in my Fable , brings to my memory the old Adage , Similes cum similibus facillime permisceri , atque eosdem nullo negotio convenire . But I must put all those of their Lazy Inclinations , in mind of the saying of a Wise man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laborare necesse est eos , qui volunt esse felices . He who ever hopes to thrive , Must by industrious Labour live . FAB . LXXI . Prometheus and Epimetheus , Peopling the World. WHen the Gods had given directions to the Sons of Iapetus , for their making Men of Clay , to People the Earth , 't is reported that Prometheus applyed himself to his Business , with great Care and Circumspection , diligently considering every thing he did , till he had perfectly compleated the Frame of Man ; in which important work he proceeding thus slowly , his number of Men was but small . Whilst Epimetheus made quicker dispatch , huddling up a great multitude in a short time , for he used neither study nor care in his Works , whereas in those few which the diligent Prometheus formed , no industry was wanting , nor any prudent fore-thought for the contriving all things , as I may say , with proper Symmetry , and in a perfect Harmony . Of which Men thus finished by him , are all those admirable Heroes , so highly celebrated by Antiquity for their Wisdom and Virtue . But of those numbers which came out of Epimetheus's Work-house , the most part were Lame , Weak and Defective , in some or other of their Faculties . They wanted Prudence , Constancy , Moderation , Justice , and even Humanity too . And as Children do very often retain some of their Parents Infirmities , so may you observe in these , a Precipitation in all their Actions , and a Hurrying of their Words , without consideration of what they do or say , and then perchance they grow sensible of their Errour , and strive to correct themselves . Which are Periphrasis's of Epimetheus's Name . This Fable shows that the greatest part of Men are Foolish , Wicked , and Inconsiderate . It also verifies the old saying , Omnia esse preclara rara , that all Excellent Things are scarce . FAB . LXXII . The two Cocks . FOR the Soveraignty over the Hens of a Village , two Cocks fought briskly together , till one of them finding himself not able longer to resist the Power of his Enemy , ran away and hid himself , whilst the Conquerour flew upon the top of a House , to proclaim his Victory over all his Dominions . But an Eagle by chance hovering thereabouts in the Air , and perceiving so fair a Mark , stooping suddenly down , seized him in her Tallons , and carried him away . The vanquished Cock thrusting accidentally his Head out of his Hole , was a Spectator of his Adversaries Catastrophe , at which he heartily rejoycing , came forth among the Hens , and had the sole enjoyment of them without Rival . Let no man be too Arrogant after he has had good Success in his Affairs , because there is nothing certain in this World , and we often see Men high and prosperous one day , and the next thrown down into the lowest Pitch of Misery . FAB . LXXIII . The Bees and Jupiter . THe Bees presented to Iupiter a Vessel of Honey , with which he was so well pleased , that he bad them ask him what they would , and it should be granted them . Most mighty Iove ! said the Bees , we humbly beseech you to grant us that power against our Enemies , that when men shall attempt to rob our Hives of the Honey , we gather with so much pains and industry , that if we wound them with our Stings , they may dye without remedy . Iupiter hearing this unreasonable request , and having a greater love for Mankind than for the Bees , No , answered he , very angrily , but if when Men come to your Hives , you shall dare to sting them , you your selves shall presently dye ; for losing your stings , that shall also prove the loss of your Lives . We often find , that the Mischief we wish to our Enemies , falls on our own Heads . This Fable also shews , that the Gods are not pleased with too unreasonable punishments afflicted on Men , according to that Sentence of Herodotus , in his Melpomene . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quod scilicet nimis vehementes animadversiones a Dijs odiosae sunt . And another Author says excellently , Injuria sanctiss . pientissimique fit Numinis Majestati , Sceleratis precibus ; easque in maliciose Precantibus capita retorquet . FAB . LXXIV . The Oak and the Reed . THere happened once a dispute between the Oak and the Reed , of their Honour , Firmness and Constancy ; in which many unbecoming Speeches passed on both sides , till the Oak growing angry ; Thou Despicable Weed ! said he , Thou poor Upstart ! that hast the Confidence to Word it with me , who with a strong unshaken Body , for many years , have stood here firmly planted , with my Root deep in the ground , whilst thou sprouting out of the Mud , there stickest with thy feeble Body , obliged to bow with every blast of Wind , nay , with every breath of Air ; and then for all this presumption , thy haughty Head is made to stoop and kiss the Dirt. The proud Oak boasting on this manner , put to silence the Modest Reed , who had no mind to prosecute this imprudent Quarrel , but waited a fitter opportunity to upbraid him . When straight a violent Storm arose , making great Destruction wherever it came , which the sturdy Oak bravely resisted a great while , but was at last forced to give way , and was torn up by the Roots ; while the humble Reed by its submissive yielding endured the whole fury of the Storm . And afterwards would often laugh at the great Insolence of his Presumptuous Adversary . Wise and Vertuous men should establish such an equality in their Souls , as not to suffer themselves to be torn up by any Storm of Adversity , when by a small yielding they may be able to endure the shock . Nor should they be carryed above their due Limits of Modesty and Sobriety , when their Affairs succeed to their Desires . But by the Allegory of our Fable , we are advised to bow and yield every way to what we cannot certainly oppose . When Phocion councelled the Athenians not to resist Alexander , but give place , for the present , to the violent Torrent of his Conquests , he could not justly be blamed for want of Valour or Manly Resolution . For how could he be taxed with Cowardice , who suffered Death with so much slight and scorn of it ? He therefore that would live safe , must thus bend and suit himself to the occasion , like the Reed , by which he shall continue his Root firm and durable , when the Storms shall blow ; whilst the proud stubborn Oak that refuses to be plyant , shall be torn up , and his place no longer known . Let the Examples of this Tree and this Reed teach us not to oppose an over-powerful Enemy , but to avoid with all our Art his several Attacks , by which we may continue firmly rooted in our several stations . Potentiori non reluctari expedit . Faern . FAB . LXXV . The Lamb and the Wolf. A Lamb looking out of his Window , and seeing a Wolf pass by , called him Cruel , and Murderous Beast , and gave him other reproachful Language . Ah poor Wretch ! said the Wolf to him , I am not offended at thy Abuses ; nor is it thou , but that secure place wherein thou art , that injures me . Time and Place do often give very inconsiderable Persons courage to insult over their Superiours . Fortes & Magnanimi sunt habendi , says Cicero , Non qui faciunt , sed qui propulsant injuriam . They are to be esteemed truly Valiant and Magnanimous Men , not who do an injury , but who pass it by . FAB . LXXVI . The Ape and the Fox . SOme discontented Beasts , in a great Assembly , consulting together to make them a King in opposition to the Lion , preferr'd the Ape to that Dignity , because of his admirable Activity in Dancing . But the malicious Fox , envious of the Honour was done the Ape , and having seen a piece of flesh in a Toil , Sir , said he to him , Be pleased to go with me to a certain place , and I 'll show you a Treasure , for to you , being our King , justly all Treasure-troves belong : Then carried him to the Net , where he immediately intangled himself , whilst the Fox standing at a convenient distance , was safe , and in scorn , laughing at him : O thou fool ! said he , Because Fortune favoured thee , and Fools flattered thee , thou hadst thought thy self fit to have the rule over all other Beasts , but thou seest how thou art mistaken , that wantest Sense to govern thy own self . Many Men rashly undertaking great Things , run themselves into Misfortunes , for which they are despised , and perhaps ruined . But some think this Fable was designed by Aesop , to expose the Folly of the Vulgar , who many times in their Elections , will have a greater regard to one man for his Graceful Personage , than to another for the most excellent Endowments of his Soul. FAB . LXXVII . The Grashopper and the Owl . ALmost all Day had a Grashopper with his chattering noise disturbed a sleepy Owl , whose Nature is to search abroad by Night for her Meat , and sleep from Day-break till Twilight , in some hollow Tree . The Owl civilly entreated him to forbear his singing , or remove farther off , but he regarded her not . She then desired him a second time , not to give her that disturbance ; But he still continuing cross , rather made the louder noise . When the Owl saw no Arguments could prevail , and that he slighted all she could say , she used this Stratagem to revenge herself on that vexatious Insect . Since you will not let me sleep , said she , with your Pleasant Tunes , which methinks are so melodious , they resemble those which Apollo plays , when he charms the Gods with his Harp ; I have a mind to indulge my self with some of that Nectar my Mistress Pallas lately bestowed on me . If you care to taste it , come hither and we 'll remember her good Health together in it . The Grashopper who had sang himself drie , and heard his sweet voice so much commended , hopped briskly towards the Tree ; but when the Owl saw him so near , slipping out of her hole , she flew upon the affrighted Creature , and kill'd it . Thus he by his Death gave her the silence , which in his life time , he so scornfully refused her . They who are not courteous towards others , receive sometimes a just reward of their ill temper . Humanitas , & gratior , & tutior . FAB . LXXVIII . The Fisher that played on his Pipe. A Fisher not very expert in his Trade , that had observed many great Shouls of Fish in the Sea , taking his Net and a Pipe , he went to the Sea-side , where sitting on a Rock , he played upon his Pipe with his utmost Skill , expecting by his Musick to have allured the Fishes out to him . But finding that did him no good , he laid aside his Pipe and threw in his Nets , in which as he drew them to the shoar , he perceived a great number of fishes leaping . You may leave off your capering , said he , ye perverse fishes , for when I Piped to you before , and would have had you Dance , you then refused , and now I have done , you begin your Jig . Those things are best done , and are most acceptable , which are timed in their proper Season . This Fable was made use of by Cyrus ( as in the first Book of Herodotus ) when he pardoned and took into his protection the Aeolians and Ionians , whom he had formerly sollicited against Croesus in vain , and they came afterwards of their own accord , submitting themselves to him , under those Laws by which they had before been governed . FAB . LXXIX . The Cuckow and the Nightingale . WIth great Arrogance was a Nightingale scorned and derided as an ill Singer , by a Cuckow , who had the confidence to vye with her for the Mastery , appealing for Judgment in the Case to an Ass , who happened to be present , and readily offered himself to decide the Difference . So soon then as the Challenge was accepted , the Cuckow first began , and long continued his repeated Note : But the Nightingale , not doubting of the Victory , only gave a short Specimen of her Voice and Skill , wherein she shewed a most admirable and delightful variety ; and then they both waited the Asses Determination , who quickly gave his Suffrage in favour of the Cuckow , she having sung longest and loudest . Such admirable Iudgments may we too often see , where the worst things please , and the best are rejected . And thus are many Ignorant and Unworthy men for their confidence and noise advanced to places of Profit and Honour , whilst those of far greater Virtue and Merit , are for their Modesty , slighted and perish unregarded . FAB . LXXX . Death and an Old Man. DEath coming to kill an Old Man , was desired by him to forbear a while , till he had made his Will ; but Death angrily told him , He would give him no longer time , since he had been so often forewarned to prepare himself for this stroak . The Old Man protested he had never seen him before , and that he had not given him any notice of it . When I kill'd , said Death , your Companions , nay so many Young Persons , and Children , and that you felt your strength and vigour fail you , then was your Summons , then should you have fixed your Thoughts on me , and then made a fit Preparation of all things , and kept them so in order till my coming . This advises us always to be prepared for Death , since we know not the Day nor the Hour when he will come . FAB . LXXXI . The League between the Wolves and Sheep . THE Wolves on pretence of settling a Peace with the Sheep had a Conference with them , wherein they urged this cunning Discourse to them . That both You and We , said they , may for the future make our Lives Happy , we come to propose a means of living peaceably and amicably together , without any of our accustomed Fears and Jealousies one of another . To this end let us make a solemn League betwixt us , which that it may be kept firm , and by no private Injuries violated , it will be necessary that you take off , or banish from amongst you , those Wicked Dogs , the Incendiaries that are always troubling our Peace , and embroiling us in Mischief . For they create in you a Jealousie of us , that we cannot walk civilly by your Folds , but they are sallying out to molest us , by which rough usage they provoke us , when , alas , we never intended it , to give you disturbance , meerly out of revenge to their affronts : So that we would fain know what need you have of these Pernicious Creatures , the sole cause of all our Misunderstandings . By this plausible Harangue the poor Sheep , full of Simplicity , being easily deluded , put away in all haste their Dogs , with great Disgrace , from amongst them , admitting the Wolves in their stead , and then being destitute of all Succour , they were soon miserably devoured by their merciless Adversaries . This cautions us not to give credit to the deluding words of our Enemies , nor to yield up our Guards into their Hands . For Alexander proposing to make Peace with the Athenians , on condition they should deliver to him Eight of their principal Citizens ; of which number Demosthenes was to be one . Demosthenes spake this Fable , meaning by the Wolves , Alexander ; by the Dogs , those Persons who managed the Affairs of the Commonwealth ; and by the Sheep , the People of Athens . FAB . LXXXII . The Covetous Man and his Money . AS a very Rich , but Covetous Man , lay at the point of Death , he ordered all his Money-Bags to be brought before him , and made this Discourse to them : O my Ungrateful Money ! said he , with what intollerable pains have I scraped you up together , and yet you have never given me any Pleasure , but rather a continual Vexation , Fear , and Melancholly . What can you do for me now at this last Exigency ? Can you prolong my days beyond their appointed date ? Or can you purchase me a good Conscience when I shall appear in the other World , to render an account of all the Actions of my Life ? No , answered the Money , we are able to do you no good in these respects , but we can give you the satisfaction to assure you , that your Heir shall soon consume us all , in Whoring , Drinking and Gaming ; and that for our sake , your Soul shall go to the place of Everlasting Torment . We ought not to take such pains in gathering Riches here on Earth , which can be of no advantage to us when we dye , and shall perhaps be soon spent by our Heirs in Rioting and Debauchery . Non dobbiamo far Tesoro qui in terra , doue non e la nostra patria , ma nel Cielo , doue eternalmente goderemo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theog . A Rich Man cannot , with all his Money , stave off Death , neither any grievous Sickness , nor Old Age when it comes upon him . FAB . LXXXIII . The Parrot . WHen a Parrot , that had been brought from the Indies into a Country where they never use to breed , was asked by some other Birds , why she was in greater esteem here , than at home ; for here , added they , you have a stately Cage or House , made of Ebony , adorned with Ivory and Silver , and are daily fed carefully with the choicest Meats , and made much of by all sorts of People . You need not wonder at it , answered the Parrot , for few have the Honour in their own Country which is justly due to them . Learned and Excellent Men , have seldom the Credit and Esteem in their own Countries , which they have in another . FAB . LXXXIV . The Stag , and a Wounded Grey-hound . A Stag that bore chiefest sway in a large Forrest , had the pleasure , without incurring any danger , to see a brace of Grey-hounds course a Hare over a spacious Field ; where one of the Dogs leaping eagerly through certain brambles broke his Leg. Now this Stag being of a generous Spirit , seeing the Hare safe , ( for the other Grey-hound wanting assistance had quitted her ) came out of his stand , or sheltring place , and made it a scruple of Conscience to suffer a Creature to perish , that had shown so much briskness in the Chase ; out of meer compassion therefore , he offered to carry this Cripple to the next Village . The Greyhound was jealous at first , and would gladly have excused the Complement , but convinced by the kind Expressions of the Stag of his sincerity , who stooped down to give him the advantage of getting on his back , the Greyhound was taken up , and by him carried towards the Town . As they were thus on their way , they related to each other their several Adventures ; and the Stag was just saying , how happy he and his Brethren should be , if the Hounds would not maliciously hunt them by the scent , and make continual War against them . At which moment , they were overtaken by a Fox , who listening , had heard some of their Discourse , and Smiling , told the Stag , It was very strange , he was not sensible that he carried his greatest Enemy on his back . I have no Enemies , answered the Stag , but the Hounds , and this is a Greyhound , a Creature of another Species , whom I carry . Both Hounds and Greyhounds , replyed the Fox , are at open Hostility with all your Race : And I can assure you , that if your life were in his Power , as his is now in yours , you would find no mercy from him . The Stag then began to be angry , and would have thrown him off his back , but remembring he had given him his promise : 'T is no matter , said he , though his Companions should be so ungrateful to attack me , after doing him so good an office , I 'll acquit my self as well as I can of them ; but I shall do my utmost endeavour to leave him in a place of Security , in Discharge of the Faith I have given him . Too much eagerness or precipitation ruins many a well-laid Design . When a Generous Enemy is known , he may be trusted freely . We must not break our Faith with any man , though his Associates be our Enemies . E Contrasegno d'una grande generosita , e d'esser Padrone di se stesso , quando havendo un Nemico nelle proprie mani un ' Huomo è cosi religioso di voler mantenergli la sua parola . 'T is a sign of great Generosity , and of a Mans being Master of himself , when having an Enemy in his power , he shall be so just to assist and protect him , for the keeping his Faith with him . A remarkable Instance hereof amongst many others which I could produce , happened of late ; the History in brief is this , That a Wounded Man came running into a Ladies House , and up into her Bed-Chamber , begging her protect on from his Enemies ; she promised it , hid him in her Closet , and had no sooner dressed his Wounds , but saw certain Officers rushing into the House to look for him . These had her free leave to search for him every where , but in her Closet where he lay ; and after these , she saw her own Son brought in dead of three mortal Wounds , given him by the Person she had so carefully concealed . Then alas ! did two violent Passions struggle within her Breast , but at last Pity overcame her Revenge , so she went and threw her self upon the Dead Body of her Son , bathing it with her Tears ; and after the Searchers were gone , she ran to the Assassin , Go Bloody Murderer of my Son ! cryed she ; be gone thou Cruel Wretch ! that hast robbed me of what was most dear to me in this World. Make haste from my House , since I have given thee my Word for this time , but when I shall have discharged my self of my Trust , and put thee in safety , take care I never see thee more , for if I do , I am resolved to revenge this thy Cruelty , with the greatest rigour of Iustice. When she had said this , she caused him to be secretly conveyed away in safety , by one of the most trusty of her Servants , without letting any of the rest of her Family know it . FAB . LXXXV . The Birds that would have had a Commonwealth . CErtain Rebellious Birds that were met together , proposed the Erecting a Commonwealth , because the Eagle , their King , as they pretended , was insufficient to govern so vast an Empire , and oppressed them with great Taxes . But a Politick Jay disswaded them from their purpose , hinting to them , that it was easier filling one Sack than many . The more Lords any People have over them , the greater are their Exactions , and heavier their Oppression . FAB . LXXXVI . The Servant and the Ass. A Malicious Servant that had a grudge against his Masters Ass , pushing him down a steep Place , kill'd him , and the perswaded his Master that the Ass fell by Accident . His Master being a Poor man , and wanting Money to buy another , made the Servant carry the Burdens which the Ass was wont to do ; This Fool then , when almost harrassed to Death with the continual Drudgery he underwent , said within himself , I very justly suffer this misery , that kill'd the Ass which would have eased me of all this Slavery ▪ Thus some Men striving to be revenged on others , at the same time ruin themselves . FAB . LXXXVII . The Boasting Lamp. A Lamp well dressed with Oyl and Cotton , which was lighted , and burnt very clearly , grew so Insolent , that it presumed to compare its Splendor with the Suns bright Beams ; but being thrown down by a sudden blast of Wind , it was put out ; which a Passenger , that was present , observing , hung up again , and lighting it , said , Now , thou Lamp , shine as clear as thou canst , but be silent , and boast no more , for know , that none of the Heavenly Luminaries were ever yet extinguished . Let no Man be so vain at the Consideration of his Riches , and the Dignities of this World , that he despise the real Felicity we hope to enjoy in Heaven : For whatsoever is acquired here below , may also be lost again , and is so uncertain , that it can scarce be called our own . FAB . LXXXVIII . The Swallow and other Small Birds . WHen the Husbandmen were beginning to Sow Flax Seed , a Swallow counselled the other little Birds to eat it up ; because Men , when it should be grown to Maturity , would make of it all their Snares , for the Destruction of Birds . This advice they derided , calling her Foolish Prophetess , and bad her take care for her self . Yet , so soon as the Flax appeared above ground , she repeated her Perswasions ; which they again slighted and scorned . And when the Flax was fully ripe , she exhorted them afresh to spoil it ; nor yet would they listen to her . The Swallow then leaving the Company of those foolish Birds , flew to the Villages amongst Men , and entred into a League of Friendship with them , by which Articles , she was peaceably to dwell amongst them , and entertain them with her Musick ; but the other Birds were , in a short time after , taken in Nets , and Snares made of the Flax ; whilst the Swallow , enjoying her liberty , flew where she pleased . Some people are so inconsiderate , that they are neither capable of acting Prudently , nor of receiving good Counsel , but despise those who offer it ; running on in their Extravagancies , till they are beyond all possibility of being saved from utter ruin . Qui bonum consilium respuat , eum accersere perniciem sibi . And the Italians say , Un ' Ostinato Cor merta ogni male . FAB . LXXXIX . The Image to be Sold. IN a Market , an Artist that had a Wooden Mercury to sell , had been long expecting a Chapman ; but seeing none come , he called aloud to invite Buyers , who 'll purchase a bountiful God that will make him Rich ? Of whom one that was passing by , asked , Friend , said he , Why , if your God have this admirable Quality , would you part with him for Money , since you may gain enough by keeping him ? Because , Sir , answered the Carver , 't is ready Cash I want , and he does not enrich us but with time . Against such as are greedy of Gain , and Irreligious . FAB . XC . The Fishers that caught great Fishes . CErtain Fishers throwing their Nets into the Sea , caught many great Fishes , which they drew out upon the Shore ; but the little ones slipped through the Net-holes and escaped . Easily may the Men of small Fortunes , save themselves in some eminent Calamity which befalls a Country , whilst the Men of great Estates seldom escape Scot-free . FAB . XCI . The two Frogs . TWO Frogs dwelt together in a Pond , which in Summer time drying up by the Suns heat they went to another , and that also growing dry , they found a Well , whereat rejoycing , Come , said one of them , let us go down into this Water : No , answered his Comrade , For how should we get out from hence , should this likewise happen to be dry ? No man should engage in any Affair , without a due Consideration of it before-hand . Ut Labyrinthos non oportet ingredi sine filo quo securius possis redire : ita non est suscipiendum negotium nisi prius perspecta ratione qua te possis inde rursus explicare . Nequid inconsulto fiat . Do nothing rashly . FAB . XCII . The Wolf and the Bear. A Wolf asked a Bear , why he carried his Head hanging down on that manner ? I know not , answered the Bear , unless it be by reason of the stifness of my Neck . Then why do you not arm your Head with Horns , demanded the Wolf , as you see the Bulls-heads are , since your Fore-head stands as proper for such Weapons as his ? Ay , said the Bear , but who is able to do that ? Men , replyed the Wolf , can do many things , to whom Nature has been so liberal in her Gifts of Wit and Industry . With little inquiry you may find , I presume , amongst them , an Artist that will perform this thing to your satisfaction . The Credulous Bear did as the Wolf advised him , and having found a Man that would undertake the Work , he asked him what recompence he expected for his pains ? Give me , said the Operator , your Cropt Ears , for I can see nothing else about you fit for me to ask , or you to give . With all my heart , answered the pleased Bear , I 'll be content to part with them , to have my Head adorned with a stately pair of Horns . And so suffered the Torment of having his Ears cut off . Now , said the Workman , I must bore two holes in that part of your Head , where you have a mind the Horns should grow . How ! cryed the Bear , make holes in my Head ? I should be mad indeed , should I let you do that . Then 't is impossible , continued the Man , for me to graft them on . I had rather choose to want these Horns , said the Bear in a passion , for whose sake I have so foolishly lost my Ears , than endure all that Misery for them , and so went vext away . The Ambition of dull Fools , affecting great things , never wants its due Punishment . FAB . XCIII . The Fig-tree and the Hawthorn . A Fig-tree that was plentifully hung with green Fruit , growing by a Thorn Bush , that happened to be then in its Flowers , was asked by the Thorn , in Derision , where were its blossoms ? Pray , said the Fig-tree , where 's your Fruit ? Nature , answered the Thorn , has not bestowed on me any that is considerable : Why then , demanded the Figtree , Do you in scorn require blossoms of me , when you see me thus stored with Fruit , which is so much better than Flowers ? Honour can never be wanting to Vertue , tho' it may not at all times be so conspicuous , as on some particular occasions : And so may base and contemptible Things happen to appear in some Splendor for a time . FAB . XCIV . The Cock , the Dog , and the Fox . WEll pleased with each others Company were a Cock and a Dog , taking a Journey together , and at Evening the Cock flew up into a Tree , whilst the Dog slept in the bottom , which was hollow . But when the Cock crew in the Night time , as his Custom is , a Fox that happen to hear him , came running thither , and standing under the Tree , desired him to come down , that he might embrace him for the good Musick he made . The Cock perceiving his drift , entreated him first to wake his Fellow-Traveller , who slept there underneath , and he would prepare to wait on him . The Fox called aloud , supposing it another Cock , and with his noise alarmed the Dog , who rushing out upon the Fox , soon kill'd him . Wise men , when in danger of their more powerful Enemies , engage them by subtilty with others , who are better able to deal with them . Fallite fallentes : ex magna parte profanum Sunt genus : in Laqueos quos posuere cadant . And the Italians say , Chi con fraude camina in fraude intoppa . He who practises Deceit , suffers by it . FAB . XCV . The Deer and the Lion. HOping to avoid the Hunters , an affrighted Deer fled for shelter into a Cave , in which there happened to be a Lion reposing himself , who seeing so good a prey , quickly seized her ; the Deer crying out , Oh unhappy Wretch ! that to save my self from falling into the hands of Men , am run into the Mouth of the most merciless Creature in the World. Many striving to avoid one Danger , run themselves into another . Incidet in Syllam , capiens vitare Charibdem . FAB . XCVI . The Tortois and Jupiter . ABout the beginning of the World , when Iupiter was graciously bestowing on all Creatures the Gifts which they could desire of him , the Tortois entreated him to grant her the Benefit of carrying her House along with her , wheresoever she should go . Iupiter asking her why she had a mind to be always troubled with so heavy a Burthen ? I had rather , answered she , carry such a Weight , than having an ill Neighbour , not be able to remove from him on occasion . We should make haste from bad Neighbourhood , tho' we suffer a prejudice by the removal . The poet Hesiod says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Damnum malus vicinus , ut bonus magnum adjumentum . FAB . XCVII . The Hog and the Horse . AS a Horse , equipped in all his richest Caparisons , was marching on his Journy into the Wars , he was thus in scorn called to by a Hog , lying in a muddy hole , near the Road : Oh , thou Fool ! said he , why dost thou make such haste to thy Destruction ? Dost thou not consider that thou may'st , perhaps , be slain in the Battel , to which thou art going ? Then stay thou here , said the Horse , and grow fat , wallowing in the Mire , and in thine own beloved Nastiness ; but know for a certain , that e're long , thy Throat shall be cut with a Knife , and thou shalt so dye at home without Honour . This Apologue , upbraids those Sloathful Persons who rather choose to live at home , wallowing in all manner of Luxury and Vice , than go abroad to acquire Honour . FAB . XCVIII . The Pensive , and the Cheerful Traveller . TWO Men travelling together , one of them was in continual Thought how he should do to live , whilst the other still went on cheerfully , in hopes of better Fortune . This latter was told by his Grave Comrade , That he wondred how he could be so light-hearted ; For I , said he , am hourly perplexed with Cares and Troubles , to think with my self which way I shall steer , to my advantage , the course of my life . But I have long since , said his Companion , settled that matter . And being demanded how ? I shall ever , replyed he , faithfully and diligently proceed on in those Methods wherein I have always been hitherto bred up , and leave the Event to God , to dispose of all things as he shall best please . The Grave Man hearing this , told him with a scornful smile , He had known many , who relying on God , had found themselves at last short of their expectations . And then falling upon the Subject of his Doubts , and of the Incertainty of the things of this World , began to have a Dreadful Apprehension of his being Blind ; when with a sudden kind of Horrour , O Immortal Gods ! cry'd he , what would become of me , should I lose my Sense of Seeing ? In which Imagination , he had a mind to try how he could be able to go , in case of such a Calamity : And advancing a little before his Companion , he shut his Eyes very close , walking on blindfold , but with great caution , for fear of stumbling ; thus going he happened to miss the sight of a Purse of Money , lost by some Person Travelling that way , which was soon espyed , and taken up by his Comrade following him , who passed the rest of his Journy more pleasantly than till that time he had done . This Fable blames not a Prudent Consideration and Industry , it condemns only those anxious and perplexed Counsels , from whence seldom any good Actions result ; but rather such as are afterwards repented of . The Heathens of Old , attributed to Fortune the disposal of all human Affairs ; and of this Opinion was the Author of this Adage . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Malo Fortunae Guttam , quam Mentium Dolium . A Drop of Fortune , is better than a Tub full of Care. Tribullus says , Non opibus mentes Hominum curaeque levantur , Nam Fortuna sua tempora lege gerit . And a great Philosopher says , Omnes Reges ex Servis , omnes Servi ex Regibus oriuntur . Omnia ista longa varietas miscuit , & sursum , atque deorsum Fortuna versavit . FAB . XCIX . The Lion grown Old. A Lion , who while he was in his prime strength and vigour , had created himself divers Enemies , was sufficiently punished for it in his feeble Old-age ; Many of those Beasts then coming to gratifie their Revenge on him , for the several Injuries they remembred to have received of him . The Boar wounded him with his Tusks ; the Bull with his Horns goared him ; the Ram gave him violent blows with his Head ; And lastly , the very Ass , willing to quit his Epithete of dull , and either to express his resentment of some old unkindnesses , or after the Example of several others , treated him not only with rude and insolent Language , but with divers severe kicks . Which cruel usage , extremely afflicting the Royal Lion ; Many of these , said he , who have thus beat and abused me , have done it , perchance , but to take satisfaction for some Injuries , whereby I may , by my Ministers , have incensed them against me : But there are others here , to whom I have often been kind , and have obliged by very considerable Favours , and yet they not only refuse to assist me in this Exigency , but put themselves into the number of those who persecute me ; so that I find , I have been to blame , for having provoked so many to be my Enemies , and more to blame for having confided in such false Friends , that basely desert me in my greatest Distress . This Fable is a Caution to such as have attained to some great Offices and Power , that they demean themselves therein with Prudence and Moderation , and not strive to make themselves great by the ruin and spoil of Poor Men , lest by some turn of Fortune , they happening afterward to be thrown down from that Greatness , should be exposed to the Mercy of those whom they have injured , and so be treated as they have been accustomed to treat others . For this reason , Namertes the Lacedemonian , when a Courtier was perswading him that he had many Friends , I cannot tell what to judge of it , answered he , but must expect till Adversity make the Tryal for me ; than which nothing can make a truer distinction of Friends . Very well has a French Poet expressed himself on this Subject . L'on ne se souvient que du mal , L' Ingratitude regne au Monde ; L' Injure se grave en Metal , Et le Bienfait s' ecrit en Onde . Of Good we no remembrance have , Yet love Ingratitude and Spight ; On Brass our Injuries Engrave , And Favours still on Water write . FAB . C. The Fox and the Ape . AN Ape meeting a Fox , and observing him to be in good plight , having a plump Body , and his Coat lying smooth and sleeck , Ah! How much more bountiful , said she , has Nature been to thee , than to me , for she seems to have mademe , as it were , in spight , with a kind of exquisite Deformity . The Prudent Fox willing to convince her of her Errour , invited her to walk on a while with him . I 'll wait on you , answered the Ape , tho I confess I am ashamed to be seen on the Road , thus ragged , lean , and half naked as I am , with you , who are so handsom and well clad . They had not gone far , before they met an Elephant that had lost his Teeth ; of whom the Fox enquired , what force was able to break Teeth of that mighty strength , which his , by the roots seemed to have been ? It was the Covetousness of men , answered he , who having long pursued me with fury , being greedy of such a Booty , I therefore thrust them in betwixt the Trunks of two Trees growing near to each other , and at the Expence of what they so earnestly sought after , I ransomed my Life . Going a little further , they espyed coming towards them , a Beaver bleeding that had newly lost his Testicles . The Fox asking the occasion of his misfortune , understood by the poor Creature , that he himself had bit them off , being sensible that for their sakes , Men hunted him , and would have taken and kill'd him , Walking on , they were met by a Peacock , whose Wings and Tail having been stript of their Feathers , it was a hard thing to know what Bird he was : For which loss the Fox pitying him , desired to be informed who had , on that manner , plundred him ? Men , said he , taken with the Beauty of my Glorious Plumes , caught me , and tore them off , to adorn their own pride with them . When they had left him , they went forwards and found a Vulture , whose Breast was all naked and raw , having had his downy Skin thus barbarously flee'd off alive ; whom the Fox commiserating , entreated to tell how he had been brought into that deplorable Condition ? Certain Curious Men , said he , coveting my soft Down , surprized me by their subtil Tricks , and used me as you see . They had scarce lost sight of the Vulture , when they met a Man loaded with several Bundles , followed by a small Troop of Children , ill clad , and his Wife bringing up the rear . He was courteously saluted by the Fox , and asked whither he was going , and whence he came with that Train . Alas ! answered he , whither I go , I know not , but I come with this my distressed Family from a Conquered City , lately most flourishing ; abounding in Riches , and flowing in a plenty of all things , which now by the fury of a Powerful Enemy is utterly destroyed , and in which Calamity , I , from a Wealthy Citizen , have been reduced to Beggery . Dost thou see ? said the Fox to the Ape , that Riches and Plenty which are wont to raise their Minds , and so much please those who enjoy them , could not make their Possessors happy ▪ Wherefore I advise thee so to dispose thy self , that thy Poverty may neither grieve thee , nor make thee ashamed . Archilochus the Parian , that Celebrated Lyric Poet , of all whose Works we have only some small Fragments remaining , and ( who lived in the time when Gyges Reigned in Lydia , that Murdered his Master King Candaules , for the enjoyment of his Queen , whom he afterwards Marryed . ) This same Archilochus , I say , writ Fables of this kind in Verse , and first incroduced the Fox speaking in them , And there is the beginning of a Fable of his related by Ammonius , the Philosopher of Alexandria , in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might possibly have been to the same Effect , with the fore-recited Fable of the Learned Joachim Camerarius ; which shows that in Wealth and Abundance , there are generally more Mischiefs attending , and more Dangers , than in Poverty and Want. It was this Archilochus that wrote so sharply in Iambic Verse against Lycambes , whose Daughter he had Espoused , tho her Father afterward refused to deliver her to him . This was the occasion of that Satyr , which made Lycambes hang himself . Hence Horace says , Archilochum proprio rabies armavit Jambo . The end of the First Century . The Table . 1. THE Cock and the Precious Stone . 2. The Hart , the Sheep , and the Wolf. 3. The Nightingale and the Wolf. 4. The Parrot and the Cat. 5. The Rose and the Amaranthus . 6. The Mountain and the Mouse . 7. The Fly that was drowned . 8. The Magpy and the Eagle . 9. The Ass that found no end of his Labours . 10. The Wolf and the Porcupine . 11. The Mice and the Cat. 12. The Brother and the Sister . 13. The Crow and the Fox . 14. The Apes and the Bird. 15. The Hunter and the Lion. 16. The Doe and the Fawn . 17. The Charitable Hedghog . 18. The Fox and the Wolf. 19. The Countryman and the Serpent . 20. The Tempest . 21. The Trifler . 22. The Eel and the Serpent . 23. The Fox and the Grapes . 24. The Mole rebuked . 25. The Lion , the Mouse and the Fox . 26. The Wolf and the Lamb. 27. The Mouse and the Kite . 28. The Boy and the Scorpion . 29 The Fowler and the Partridge . 30. The Bear and the Fox . 31. The Countryman and the Bee. 32. The Fox and the Carved Head. 33. The Boy and his Bird. 34. The Physician that would have excused himself . 35. The two Men amongst the Apes . 36. The Lion in Love. 37. The Dog that feared the Ram. 38. The Cat and the Cheese . 39. The Iay stript . 40. The Hawk and the Dove . 41. The Spider and the Gout . 42. The Shipwrack'd Man and the Sea. 43. The Hungry Dogs . 44. The Beasts , the Fowls , and the Fishes . 45. The Gourd and the Pine. 46. The Fox that changed his Wishes . 47. The Covetous Man and his Apples . 48. The Dog and the Vulture . 49. The Fly and the Ant. 50. The Sheep and the Dog. 51. The two Kinsmen going to Law. 52. The Sick Kite . 53. The Ass and the Boar. 54. The Wood and the Countryman . 55. The Hart and the Vine . 56. The Worm and the Fox . 57. The Wolves and the Sheep . 58. The Wolf , the Fox , and the Apes . 59. The Sow and the Wolf. 60. The Thief and the Dog. 61. The Frogs desiring a King. 62. The Thief and the Sun. 63. The Gamester and the Swallow . 64. The Pigeons and the Hawk . 65. The Cuckow and the Small Birds . 66. The Fox and the Dragon . 67. The Sheep and its Shepherd . 68. The Lioness and the Fox . 69. The Old Man and Death . 70. The Ass , the Ox , the Mule , and the Camel. 71. Prometheus and Epimetheus Peopling the Earth . 72. The two Cocks . 73. The Bees and Jupiter . 74. The Oak and the Reed . 75. The Lamb and the Wolf. 76. The Ape and the Fox . 77. The Grashopper and the Owl . 78. The Fisher that Played on his Pipe. 79. The Cuckow and the Nightingale . 80. Death and an Old Man. 81. The League between the Wolves and Sheep . 82. The Covetous Man and his Money . 83. The Parrot . 84. The Stag and a Wounded Grey-hound . 85. The Birds that would have had a Commonwealth . 86. The Servant and the Ass. 87. The boasting Lamp. 88. The Swallow and the Small Birds . 89. The Image to be Sold. 90. The Fishers that caught great Fishes . 91. The two Frogs . 92. The Wolf and the Bear. 93. The Fig-tree and the Hawthorn . 94. The Cock , the Dog , and the Fox . 95. The Deer and the Lion. 96. The Tortois and Jupiter . 97. The Hog and the Horse . 98. The Pensive , and the Cheerful Traveller . 99. The Lion grown Old. 100. The Ape and the Fox . FINIS . Mythologia Ethica : OR , AESOPIAN FABLES . The Second Century . The PREFACE TO The Second Century OF FABLES . Taken from Aphthonius the Sophist's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . WE owe the first Invention of Fable to the Poets , but it is commonly made use of by the Orators , for inculcating their Arguments into their Auditory . A Fable is an invented Speech or Tale , which represents the Truth by some pleasant Image . These Fables were anciently called either Sybaritic , Cilician , or Cyprian ; Names taken from the Inventors of them , or Countries where they Inhabited ; but because Aesop far out-did all others in Writing Fables , he got the Credit to have them called Aesopian , or Aesopic . Fable is said to be threefold , Rational , Moral , and Mixt. Rational , is when some thing is feigned to be done by Men : Moral , is when Mens Manners are imitated , by Creatures wanting Reason . Mixt , is that which introduces both Rational and Irrational Creatures . But the Admonition or Morality , for sake of which you invent the Fable , if you begin with it ( as we often see it done by Phaedrus ) 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Antefabalatio : But if the Moral come after the Fable ( as in Aesop , and most other Mythologists ) it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Adfabulatio . Mythologia Ethica : OR , AESOPIAN FABLES . The Second Century . FAB . I. Aesop , the Interpreter of a Will. A Man dying , left three Daughters ; One of which was very Beautiful , and loving Gayety , that so she might entice Gallants to admire her . The second a good Huswife , extremely delighting in a Country-life . The youngest unhandsom , and a great Wine-drinker . The Old Man made his Wife Executrix of his last Will and Testament , but on Condition , that she should distribute his whole Estate , real and personal , among his three Daughters equally , and yet in such manner , as that neither of them should possess or enjoy what was given them ; and that so soon as they should cease to have the proportions which fell to their respective shares , they should pay to their Mother a hundred Sertertia . The Rumour of this thing was spread over all the City of Athens ; for the careful Mother consulted the most eminent Lawyers , but none could tell which way they should not possess their several Legacies , and yet receive the Benefit of them ; and then , how they could pay such a summ to their Mother , when they could not come to meddle with any thing . After much time was spent , without being able to dive into the true meaning of the Will , the Mother called Witnesses , and waving the Critical Interpretation of the Words , she undertook to dispose things on this manner : She gave the Amorous Lady the fine Cloathes , the Womens Jewels and Toys , the Plate belonging to the Bathes , and the like ; also the smooth-faced Eunuchs to wait on her . To the good Huswife , she distributed the Country-House , the Fields and Flocks , the Labouring Servants , Oxen , Horses , with all the Necessary Furniture and Implements , proper for a Country Life . And for the Drinker , she reserved the Cellers well stored with good Old Wines , a Magnificent House , with noble Gardens , Arbours , and Summer-houses , to drink in . When she would have Confirmed this Distribution , in presence of her Friends and Acquaintance , Aesop , on a sudden , crouding in through the midst of them , Ah! said he , Were it possible for the Father to have a sense of this , after Death , how sorry , and how much ashamed would he be , that in all Athens there should not be a man able to explain the meaning of his Will ? He then being desired by them to unriddle it , began thus to clear it before them all : Give , said he , the City-House , Gardens , Orchards and Wines , to her that is enclined to a Country Life : The Rich Cloathes , Jewels , Plate , &c. let the Bowsing Lady have : And to her that delights to spend her Life in Luxury and Wantonness , order the Fields , Vines , Flocks , Shepherds , and Plowmen . On this manner , neither of them will enjoy what is suitable to their Humours . The unhandsom Daughter , that loves good Liquor , will sell all her Jewels for Wine . The Wanton Lady will part with her Lands to buy Gaudy Cloathes . And she that delights in Good Huswifery , and Country Affairs , being dissatisfied with her Splendid City-Dwelling and Furniture , will dispose of it . Thus none of them will possess what was given them , so that when they shall have sold their several shares , they may pay their Mother the summ appointed her by her Husbands Will. Thus the Prudence of one Man discovered what was a Mystery to so many . It often happens , that we find more Wit in one Man , than in a great Company . Homines non numerandi sed ponderandi . Men are not to be reckoned by their Number , but by their true Weight and Value . Vn seul homine a sou vent plus de Lumiere , que tout vn Peuple . FAB . II. The Apes going to build a City . HEeretofore , the Apes at a general Assembly of them , took Counsel together about the building them a City : But when they had prepared all things requisite for so great a Work ; one of the most ancient and grave of them all , advised them to desist from their Enterprize , and made them sensible that they should be in far greater Danger than they were now of being taken and destroyed by Men , their Mortal Enemies , if once they were enclosed within Walls . We must have a care of doing that at present , which may be of great mischief to us hereafter . It also admonisheth us to take Counsel of the ancient and knowing Persons , whose Prudence may be able to carry us with safety , through that , which the rashness of those who are unexperienced , might cause us to miscarry in . FAB . III. The Tree drawn by Oxen. THe Trunk of a great Tree , drawn by Oxen , complained to them on this manner : O Ungrateful Oxen ! How often have I fed and nourished you with my tender leaves , and sheltred you as well from the rigorous Colds , as scorching Heats , with my late spreading Boughs , and yet you now cruelly drag me through the Dirt , and over the sharp Stones ? Is this the reward of all my kindness ? Have I ever deserved this ill usage from you ? Alas ! answered the Oxen , we are constrained to do this , by the Goad which drives us on against our Wills. The Tree , with this reason , was satisfied of their Innocence , and forgave them . We should not be angry with those who offend us , when they are compell'd to it by others . FAB . IV. The Dog and the Crocadile . IT is reported , that the Dogs which drink at the River Nile , are forced to lap running by the bank side , for fear that by the Crocadiles they should be pull'd into the Water . On which manner , as a Dog began both his Career and Draught , he was thus called to by a Crocadile , Be not affraid , said she to him , but stay and drink at your own leisure . That I would , with all my Heart , answered the Dog , did I not know you have a Months mind to be making a Meal of my sweet Flesh. Whosoever gives ill Counsel to Prudent and Cautious Men , both loses his Labour , and hecomes also ridiculous for it . Si Prudens esse cupis in futurum prospectum intende . Seneca . If you desire to become Wise , have an eye to the danger that may befal you . FAB . V. The Asses Embassy to Jupiter . THE Asses sent Ambassadors to Iupiter , beseeching him to ease them of their continual Labour and Misery . Iupiter willing to let them see it could not be granted , promised he would answer their Desires , so soon as they , by pissing , should be able to make a continual running Stream . The Asses were so well satisfied with this return of their Embassy , thinking the Deity had spoke seriously , that they have ever since observed it as a general Rule amongst them , when any Ass sees where another has pissed , he makes a stop to do it also in the same place . This Fable is to be used to those Lazy Persons , who without real cause , will be lamentably complaining of their hard Labour . Si quando Fatuo , says Tully , delectari volo , non est mihi longe quaerendus , me rideo . FAB . VI. The Pigeon and the Magpy . WHen a Pigeon was asked by a Magpy , what could induce her still to make her Nest in the same place , knowing that her Young were always taken away from thence ? She answered , 'T is my Simplicity . An Honest Man is easily deceived ; for he meaning others no harm , goes plainly on with his Affairs , and considers not that cunning Knaves are often lying in wait to surprize him . Yet Horace says , Integer vitae , scelerisque purus , Non eget Mauri jaculis nec arcu , &c. FAB . VII . The Frogs that fear'd the fighting of two Bulls . A Frog seeing two Bulls fight : Alas , cry'd she , what Calamity do I foresee impending over our heads . And being demanded by another , whence she apprehended this ill Omen ? Since they were striving for the dominion of the Heard ; and that they , with the Cows , would live far enough off from them . 'T is true , answered the first Frog , they are a People whose Territory lies remote , and are of a separate Species from us . But he of the two who shall be expelled the Empire of the Woods , will certainly fly , and may possibly take our Lake for one of his lurking places , and here tread and squeeze us to death with his hard Hoofs . On this manner does the Quarrel relate to us . Humiles laborant , ubi Potentes dissident : The Common People feel the smart , when great Princes are at variance . Mala publica in Plebem recidunt : Public Calamities fall on the comon People . FAB . VIII . The Father and his two Daughters . A Father having two Daughters whom he had Married ; one to a Gardiner , and the other to a Potter , went on a time to the Gardners Wife , and asked her how she did ? Very well , answered she , if God would be graciously pleased to send some seasonable Showrs to raise our Herbs and Plants , that are almost scorched up for want of Rain . From thence he went to the Potters , and asking that Daughter how all things went with her ? She told him , very well , if God in his Mercy would be pleased but to continue the Fair Weather to dry their Pots . But Child , replied the Father , if thou desire Sun-shine , and thy Sister Rain , with which of you shall I joyn my Prayers ? Who undertake two contrary things at the same time , do justly deserve disappointment in both . FAB . IX . The Serpents Tail and other Members . NO Arguments could prevail with the Tail of a Serpent , but it would needs have its turn of Superiority , for sometime to precede and lead the others Members . They rationally urged the impossibility of it , the Tail having neither Eyes nor Nose to guide it , as other Creatures had : But nothing would satisfie till it had its will. The tail then governed , and led the whole Body , but being blind , draged it till it fell into a deep Pit of Stones , cutting and bruising all the rest of its Members . In which distress , the afflicted Tail after this humble manner begged of the Head. Good Sir , be pleased to help us , for I have undertaken a presumptuous thing , and by my ill Conduct plunged my self into a Misfortune , from whence , without your prudent assistance , I shall never be able to redeem my self , nor those whom I have drawn into the same Calamity with me . This Fable points at arrogant Fools who are often murmuring at the Government , and boasting what politic Measures they would take , were they at the Helm . Plutarch relates a Fable to the same purpose , in the History of Agis and Cleomenes . FAB . X. The Cuccow and the Sparrow-Hawk . IN a scornful manner was a Cuccow upbraided by a Sparrow-Hawk , that not being inferior to him in size of Body , nor unlike him in Colour , he should content himself to feed on Worms and Mice , and not rather choose to feast on other Birds , as himself did . But it happened a few daies after , that the Sparrow-Hawk following a Pigeon , was taken by a Countryman , who hung him up to scare away other Birds of Prey ; whom when the Cuccow espied , come to that ignominious end . Ah! said he , how much better had it been for thee to have been feeding now on Worms and Mice , than by feasting on Birds , brought this Calamity on thy self . He who honestly and industriously lives on what is his own , is more happy and secure than he who preys on the spoiles of others . FAB . XI . The Shepherd the Wolf and the Fox . ON a time a Shepherd observed that a certain Creature which he could not well distinguish , by reason of the distance from him , danced to the sound of his Bagpipe . Some few daies after he perceived him in the same posture again , and had not continued at it half an hour , but he perceived a Fox come towards him , looking very pleasantly , and telling him , that he brought such News as would ( he doubted ) scarce gain credit with him ; and seeing the Shepherd listen to him , I come to you , proceeded the Fox , in behalf of the Wolf , who on any terms would be glad to see a Reconciliation of the Ancient Enmity betwixt the Sheep , and those of his Race . He condemns his nearest Relations and Friends , that cannot live with Creatures so peaceable and mild , that they may be justly termed the very Pattern of Goodness and Innocence . And besides , he is so much in love with your Bagpipe , that hearing the Harmony you make with it , though so far off , he cannot forbear dancing ; if therefore you please to permit him to come to you , you will find him of a most sweet Nature , and will rejoyce in his Friendship . The Shepherd who knew well enough , the good understanding which for a long time had been betwixt those two Beasts , thus answered him . Though I have some small suspicion of the Messenger , yet I am content the Wolf should come hither , that he converse familiarly with the Sheep , and dance quietly to the Music of my Pipe : But on condirion , he first consent that I draw out his Teeth , and pair his Nails , they not being at all necessary for Conversation , nor for Dancing . The Fox perceiving his craft detected , quickly with-drew without making any reply . The Applause which comes from the Mouth of an Enemy is dangerous . An Enemy that humbles himself too much , makes himself suspected . From the Messenger may be conjestured the Goodness or Illness of the Person that sent him . A Man should take care to prevent if he can his Enemies approaching him with a greater strength than what he himself has . Kind Messages sent from an Enemy , if listned to , are commonly more hurtful than profitable ; so that it is most secure not to give credit to them . La dolcezza de i Regali , e le belle parole sono sonniferi con quali● s' addormentano li Nemici per sorprenderli piu facilmente . Presents and kind Messages are Opiate-potions to lull our Enemies asleep , that we may the more easily surprize them . FAB . XII . The Jack-Daw that would have been a King. JVpiter having an intention to establish a Kingdom among the Birds , gave them a Summons to appear all before him ; where signifying his pleasure , he raised a great Strife and Emulation amongst them , who should appear at the Election day the handsomest ; for he promised to bestow the Diadem on the most Beautiful . This put them all upon using their utmost skill , for their neatest adorning . Straight to the Fountains , Ponds , and Lakes they repair , that there , as in looking Glasses , they might see to place every Feather in its due order , and all those which were not to their Minds , they pull'd out and threw away . Thither also went the poor Jack-Daw , tho with no great opinion of himself ; but finding a vast quantity of scattered Feathers about the Waters , he subtilly contrived to make his best Advantage of them , so gathered the choicest and fitted them on himself in a most delightful order ; and no sooner was he come to the Election , but he drew on him the Eyes of all the other Birds , and those likewise of the supream Judg himself , admiring that Beautiful variety . The Silver Swan gave place to him ; the proud Peacock with his Glorious Plumes , in comparison of him , seemed despiseaable : Nay the very Eagle with all his briskness , was slighted by the rest , in respect of his Bravery , and scarce had the confidence to stand in competition with him . But as Iupiter was about to deliver him the Scepter , the Owl earnestly beholding him , espied some of the Feathers he had thrown aside , and coming up to him , pull'd them off ; all the other Birds , by his Example did the like , snatching away their own Feathers , and left the miserable Jack-Daw to be the scorn , and laughing stock of the whole Assembly . He that usurps what is properly belonging to others , adorns himself with their Goods , and glories in the Injustice , does seldom enjoy them long ; and when fully discovered , commonly suffers Punishment and publick Imfamy for it . This also may be fitly applyed to those who by Impudent Pretences , own the performance of some great Work they never did , or assume the glory of an honourable Exploit really due to others . FAB . XIII . The Bees and the Drones . SOme laborious Bees had industriously made their Combes in a hollow Tree , which certain sluggish Drones having found , laid claim to : This Contest was very high at first , but after their heat of Argument was over , it was resolved on both sides to have it decided by Law , where a grave Wasp was Judg. Who having prudently informed himself of the nature of both the Pretenders , offered this proposal to them : Since , said he , your Bodies do resemble one anothers , and your colour is not much unlike , which makes the matter to be justly in dispute ; And lest I should imprudently err against the Oath , I have religiously taken to administer equal Justice to all . Take Hives and therein make new Combs , that by their shapes , and tast of the Hony compared with this , the makers of these now in dispute may be known . Which condition being readily accepted by the Bees , but by the Drones absolutly refused ; the just Judg pronounced this Sentence . 'T is now very plain who cannot , and who really did make these Hony Combs ; I there restore to the Bees the fruits of their own labours . This Fable , saies Phaedrus , I had passed over in silence , if the Drones having appealed to the Law , had not afterwards refused to submit to the Iudges decision . Opus Artificicem probat . The work shows the Artist . FAB . XIV . Aesop and the Country-man . A Rich Chuff , the Master of considerable Flocks of Sheep , had Ewes which brought forth Lambs with Heads resembling Humane Shape , and being affrighted at the Portent , he ran troubled to the Augurs to consult them about the meaning of this Prodigy . One said , it pointed at the Masters life , and advised that victims should be offered for appeasing the Divine Anger . Another affirmed his Wife to be an Adultress , and that this signified his Children were Illigitimate , but that great sacrifices might avert the impending Mischiefs ; in short , there were many different Opinions amongst them , which served but to aggravate the poor Mans distraction about it . By chance in the croud of Listners after this Novelty , was Aesop an Old Man of an ill shape , but one seldom mistaken in his Opinion of Natural things : O Country-man ! said he , would you have your Imagination and all your doubts cleared concerning this strange Portent ? Marry your Shepherds and you shall see no more such Prodigies . A Learned Experience is better and surer than conjecture , and all the skill of Southsayers . Experientia praestantior arte . FAB . XV. The tall Trees and the Shrubs . MAny Trees grew together in a Wood , some of which being tall and straight without knots , and others knotty , low , and crooked ; these latter were often derided by the former for their want of Beauty and Comliness . But it happened that the Master intending to build him a new House , caused all the handsome Trees to be cut down , and left the ugly shrubs standing . Well , said they modestly to those who had formerly insulted over them ; How much better is it now to be a low ill shaped Tree , than a Beautiful one ? This Apologue admonishes those who are not so handsome as they would be , not to be troubled at it , since the Beauty of many Persons has been their ruin . FAB . XVI . The Swan and the Stork . NEar the very approach of her Death , a Swan sang more sweetly than ever she was accustomed to do ; whose charming Music a Stork admiring at such an unseasonable time , asked her the reason of it ? This I do , answered she , because I have cleared my mind of all the Anxious thoughts of this Life , which way I should dispose of my self ; and I shall now finish all the Troubles I have so long laboured under , in searching after Food for my Nourishment , and avoiding all the cunning stratagems of the Fowlers against my own Life , and the Lives of my dear young . We should not fear Death , by which all the Miseries and Calamities of this World are dissolved . FAB . XVII . The Fly and the Mule. A Saucy Fly sitting on the Pearch of a Charriot , called out to the Mule that drew it , Why are you so Lazy ? said he , will you not mend your pace ? Take heed I twinge you not by the Neck , and make you bestir your self a little more nimbly than you do . Poor Creature ! answered the Mule , I value not thy words a rush , I only fear him , who sitting in the Box with his Whip in one hand , and in the other holding the Reines , which being fixed to my Bit , now covered with my Foam , guide me how , and which way he pleases ; but as for thee , thou maist cease thy impertinence ; for I know when to walk , run , or step , without thy insolent directions . This Fable shows how much such a one is to be despised , who having no ability , will on every occasion be using his vain menaces and boasting of his mighty Power . Graviter decipiuntur , qui putant se aliquid esse , cum nihil sint . FAB . XVIII . The Lapwing and the Parrat . 'T Was meer Emulation to see the Felicity of a Parrat , who was kept in a rich Cage adorned with Gold , and hanging in a Kings Palace , that provoked an Arrogant Lapwing thus to accost her . My Plumes , said she , are no less Beautiful than thine , and I , methinks , excel thee in the tuneableness of my Voice ; but in the real honour of our Persons , there can be no comparison : for I was certainly born to Dignity , coming into the World with this Princely Crown on my Head ; and yet thou wantonest it here in Ease and Luxury , being daily fed from the Kings own Table ; whilst I am forced with a continual Anxiety to search about for any living . I will therefore go to the King and offer him my Service , that I may at least enjoy an equal Felicity with thee , and divert him with my pleasant Harmony ; she then flying to the King , was put into a Cage and kept . But after she had thus lived a while , she grew sensible of her miserable Captivity , and the narrow bounds she was confined to , the Thought whereof soon brake her heart , and dying she sighed out these last words . O Dearest Liberty ! which I so long have wanted , thou art a Jem invaluable : For nothing this World contains can make a fit Comparison with thee . Liberty cannot be sold for Mony. When Leonidas the Spartan General , with four hundred Grecians opposed the mighty Army of Xerxes King of Persia , at the straights of Thermopylae , which consisted of ten hundred thousand Men ; the valiant Leonidas advised his Soldiers to dy bravely fighting , after his Example , rather than lose their Liberty , and become Slaves to the Persians ; and to encourage them further , told them , they should all sup together that night with Pluto . FAB . XIX . The Fox and the Women . AS Fox was runing through a Town , and saw certain Women eating Hens . Surely cryed he , a miserable Creature am I ; for should I but do , what you are now doing , how many Dogs , and what a noise and uproar should I presently have at my Heels ? We , answered one of those Women , eat that which is our own , but thou boldly livest on what thou stealest from others . We cannot expect to have the same Disposal of other Mens Goods , which the true Owner have . FAB . XX. The Wise Lion. JUst as a Lion had killed a Heifer , a Thief coming up boldly to him , demanded his share of it ; I would give it you answered the Lion , were you not accustomed to take what you can lay hold on , without asking leave ; and so he put by the Saucy Claimer . Presently after , an honest Man happening to come the same way , and seeing that terrible Beast , was retiring back with Speed : But the Lion having espied him , be not afraid , said he , speaking with all the mildness he could . Come forward boldly and take the share , which is justly due to your Modesty and Vertue . Then so soon as he had divided his Prey , he retreated into the Wood , that he might give the Man liberty to draw near and take it . This saies Phaedrus was an admirable Example , and an Action worthy of great praise ; but now a daies , bold Men and Thieves grow rich , while honest modest Men are left to starve with Poverty . Sunt etiam sua Praemia laudi . FAB . XXI . The Crow and the Swan . A Crow observing the beauty of a Swan , was ambitious of attaining to so pure a Colour ; and concluding it to be the effect of his continual Bathing and Washing himself in the Brooks ; This imprudent Crow left the Altars where he , on the entrails of Beasts which were there Sacrificed , had alwaies been nourished , and thence forward spent his time by the Lakes and Rivers : But tho he was there continually washing himself , he could by no diligence change the colour of his Feathers , and at last wanting his usual good Food , he pined away and dyed . No manner of living can change Nature . Naturam expellas Furca licet usque recurret . FAB . XXII . The Wallet , or Jupiter and Momus . TO examine into the Grounds and Reasons of Momus's quarrel against the Works of the Creation ; Iupiter on a time had all Creatures Summoned to appear before him , commanding every one freely to declare what faults they could find in their own Composures , which should immediately be remedied . And seeing the Ape near him ; Come , said Iupiter , let us begin with you . Look upon the Fabrick and Beauty of all your fellow Creatures ; make a comparison thereof with your own , and then tell me what you would have amended , and it shall be done . Sir , answered the Ape , I am very well satisfied , not only with my own elegant shape of Body , but likewise with the more noble faculties of my Mind ; and have nothing in me which can reproach me , as I may modestly enough presume to say , before this Honourable Assembly . But , continued he , Here is my Brother the Bear , who cannot much boast of his admirable Figure . I should be sorry he should have an opportunity to see his Picture ; I am sure he would scarce be in love with it . For my part , said the Bear , I envy not the Shape , nor Beauty of any Creature here present , being well enough pleased with my own . Then making his Observations on the Elephant , shewed it would be very necessary to have some addition made to his Tail , also a great part of his Ears taken off , which he might well enough spare ; and that he being a large ill-shaped Bulk , without any Comliness , would require considerable Alterations . The Elephant hearing this , gave him a grave repremand for the saucy Character he had bestowed on him . But really it pitties me , added he , for our Friend the Whale , who has too unweildy a Body , and which might therefore conveniently be reduced to a smaller Demension . The Whale , in anger , protested he liked well enough his large size . But , I must confess , pursued he , the Pismire is a Creature too little for its Courage , Wit , and Industry ; For so great Labours and continual Fatigue require a stronger and more able Body to undergo them . You might spare your Remarques on me , said the Pismire somewhat displeased ; For the Symetry of my Body is , in all respects , so compleatly adjusted to my Mind , that I desire it may remain just as it is . And she further told them that in comparison of the Mite , she seemed a huge Colossus . Iupiter then , after he had passed a pleasant Censure on them all , for having so good Opinions of themselves , dismissed them . Thus it is with us . Every one is a Linx to espy other Mens Faults , and a Mole at finding out his own . We easily excuse every ill Action we our selves are guilty of , but expose to all the World the Faults of our Neighbours . Jupiter therefore is reported to have given every Man a Wallet , which he carries about with him ; In the back part whereof , we put all our own Follies and Errours out of our Sights , but carry those of other men alwaies before us . And hence it is Catullus saies , Non videmus id Manticae quod à tergo est . We look not into that part of the Wallet which is behind us . And Phaedrus ; Videre nostra mala non possumus : Alii simul delinquunt , Censores sumus . We cannot see our own ill Actions , but are quick Censurers of other Men , when we find them tardy . Suus autem cuique attributus est error . But every Man must have his Faults laid on his own back , therefore Persius , said well : Sed praecedenti spectutur Mantica tergo . FAB . XXIII . The Fable of Arion and the Dolphin . ARion was an excellent Musician of Methymna in the Isle of Lesbos , greatly beloved and admired for his Skill , by Periander King of Corinth . But he being curious to see other Countries , left the King and travelled into Sicily and Italy ; where he not only acquired great Fame by his profound knowledge in that Science of Music , and his exquisit performance thereof , but likewise gathered a considerable stock of Money in his Progress . There he spent some time till being desirous to return to Corinth , he Embarked on a Ship bound for that place . But the Marriners longing to share the Treasure they knew he had on board , resolved to kill him by the way . Arion perceiving their Design , for they had laid violent hands on him , begged them to spare his Life , and he would freely give them all he had ; or at least pray'd them to let him live till he had sung one Song to his Harp , to lament the hardness of his Fortune ; which the Marriners , for sake of the Music , were content to grant . This excellent man then taking his Instrument , went up to the highest part of the Ships Stern , and sang aloud a Song in that Movement which the Greeks called Orthion , with admirable Sweetness and Passion , like the dying Swan ; hoping thereby to have enclined the hard hearts of his Enemies to compassion . But when he had done , and found them still obstinate ; He threw himself immediately into the Sea with his Harp in his Hand , where those Wretches left him to perish . But a very strange and miraculous thing befel him ; For a Dolphin , the Friend of Mankind , swimming to him , took him on his back , and carrying him along upon the very surface of the Water , landed him safely at the Promontory of Taenarus in the Country of Laconia . From thence he went to Corinth , presenting himself before King Periander , and told him all that had happened . The King not giving Credit to his Story , sent him to Prison , till the Marriners of his Vessel , who were to have brought him , were examined ; But they confessed only , that they heard he had been in Italy , much Honoured and Caressed in all the Cities where he came ; and that he had there heaped up much wealth ; which was all they knew of him . When they would confess no further , Arion appear'd to them , in the very same Cloaths , with his Harp , and all his Equipage , as he was when thrown into the Sea. The sight of which so astonished the Marriners that they could not deny the Fact , and soon after received the just punishment of their Crime . This Fable was much talked of , both in Lesbos , and at Corinth , where they had the Story most admirably represented in Brass , of a Harper dismounting from the back of a Dolphin , on the Sea shoar , near the Mountain Taenarus . This Apologue shews us , that there is very often more Clemency and Pity to be found among brute Creatures , than amongst some Men ; who have no regard to any thing , but to heap up Riches : Nor any other Testimony of Humanity in them besides their shape . This is taken from the First Book of Herodotus , and the Sixteenth Book of Aulus Gellius . FAB . XXIV . The Man that desired his Corn should grow without Beards . OF the Goddess Ceres , had a Husbandman obtained the answer of his Prayers , that his Corn hereafter should grow without pricking Auns or Beards , that it might not hurt the hands of his Reapers . But his Corn , so soon as it became ripe , was eaten up by the small Birds , which made him repent of his imprudent request . Alas ! cry'd he , what advantage have I got by this , that for the procuring a trifling convenience , have lost a fruitful Crop ? We may well bear with some small Inconvenience , especially when accompanied with great Profits . FAB . XXV . The Eagle , the Hawk , and the Kite . THe Hawk and the Kite had a Dispute before the Eagle , which of them was most Noble . The Kite very much insisted on the Bulkiness of his Body : and the Hawk boasted of his strength , and the swiftness of his Flight . Now whilst each of them expected the Eagles sentence in his particular favour ; the Wise Judge thus expressed himself . Go both of you , said he , abroad , and he of the two , that shall bring home the best Prey , Him will I esteem to be the noblest Bird. The Kite returned with a Mouse he had taken , and the Hawk presented a Pidgeon . 'T is plain now , said the Eagle , that the Hawk is so much more Noble than the Kite , as a Pidgeon in goodness excels a Mouse . Men are to be valued by their good Actions , and not by the Bulkiness of their Estates . And the Italian saying is , Di ciascun l' Opra e dol valore il saggio . Every mans Actions are the Test of his value . FAB . XXVI . The Shepherd and his Dog. A Shepherd had committed his Flocks to be carefully looked after by his Dog ; and that he might fairly discharge his Trust , fed him every day with good Meat . But this ungrateful Cur , would frequently kill a Sheep , and privately eat it ; which when discovered by his Master , he seized him , and going about to kill him . I beseech you Sir , cry'd the Dog , Spare my Life , Remember that I am your Menial Servant ; and rather kill the Wolf , who lies in wait continually to destroy your Flocks . Nay , said the Shepherd , but thou more deservest Death than the Wolf , for He is our Professed Enemy , and commits those Acts of Hostility which we expect , and take the best care we can to prevent : Whilst thou being of my Family , to whom I have entrusted so great a Charge , and who , under Colour of doing me good service , having basely betrayed me , dost merit no favour at my hands . They more deserve to be punished who do us mischief under the Mask of Friendship , than those who openly declare themselves to be our Enemies . FAB . XXVII . The Father and the Son. A Father exhorted his Son to apply himself more closely to his business ; And that he might leave off his vicious course of life , endeavoured to paint out to him , the Beauty of Vertue , and Deformity of Vice. Dear Father , answered the ungracious Son , Pray spare your pains : for I have heard some Famous Philosophers , as they were called , railing against Vice , and using their cunningest Arguments to perswade to Vertue , and I would never believe them ; much less will I ever mind you , who are no Philosopher . Those Persons who are naturally of Wicked Enclinations , will very seldom forsake their vices by any Perswasions whatsoever . FAB . XXVIII . The Camel , the Elephant , and the Ape . THe Beasts going about to choose a King , the Camel and the Elephant stood Candidates for the Dignity ; hoping to carry it by the greatness of their Bulks , and strength of their Bodies . But the Ape despising them , stood up , and objected against both as unfit ; the Camel because he had not Choler enough to exercise against the unjust . And as for the Elephant , he laughing , said , we shall be apt to suspect he carries about an Army of Pigs in his great Belly ; by which Speech they were both put by the Election . The greatest affairs may be baffled ▪ by the rediculous Objection of some envious Persons . FAB . XXIX . The Walnut-Tree . NEar a Common Road grew a Walnut-Tree , whose Nuts the Passengers covering , were continually pelting at , with sticks and Stones , whereby they miserably tare and break its Boughs ; the Tree being grieved at this ill usage , thus lamented : Oh , wretched that I am , who , from those whom I most delight with my Fruit , receive this ungreatful return ! This reproves those ungrateful Persons who repay Evil for Good. FAB . XXX . The Lamb that danced , and the Wolf. A Lamb which had strayed out of its bounds , being furiously pursued by a Wolf , suddainly leapt , and turning to him , said . O Wolf ! since I must be your Meal ; that I may dy with some pleasure , pray be so kind to let me first hear one Tune ; for I know your Performance in Music to be very excellent . The Wolf began to Sing , and the Lamb to Dance to it , which extreamly delighted the Wolf , and encouraged him to continue his Melody with great Eagerness and Vigor , till the Dogs of the next Village hearing that Howling Noise , came runing , and were at his Heels e're he perceived them : Then turning to the Lamb , he had but just time to say as he was seized ; I am rightly served , that being by my Education a Cook , must needs take upon me to be a Musician . This Fable aims at those who leaving their Trades and Professions , to which they have been bred , and wherein they are very well skill'd , will undertake others , of which they have no knowledg , and by them are deservedly ruined . FAB . XXXI . The Vale and the Mountain . A Vale lying Low , by the side of a High Mountain , that had long kept her in Subjection , brake out at last into these angry Expressions against him . How long , thou Combersom Hill , wilt thou persist to insult over me ? Remove thy self further off , and think not on this manner , ever to keep me a Slave to thee ; for if thou do , I will certainly revenge my self of thy Oppression . Since it hath thus , answered the Mountain , pleased the Almighty Creator of all things , to set me over thee , from the Beginning ; Be not angry at what connot be remedied , but be patient under the Decrees of Heaven . The Vale not regarding the sober Admonition of the Mountain , brought a great Army of Trees and Plants , who advancing with Fury upon his sides , Fought valiantly against him ; wounding him in several Places ; hoping by this means to have forced the Hill to remove , that so she might have drawn her self from his Power . But he being provoked to passion , Thou foolish Vale ! said he , that hast the Insolence to Rebel , and thus to begin a War against thy Soveraign , thou shalt soon feel the effects of my Indignation , which thou hast pulled on thine own head . And saying this , the Mountain threw down great Stones , whereby he soon vanquished the Rebellious Army , and so humbled the proud Vally , that she was quickly brought again to her wonted Obedience . Servants ought to obey their Masters : and Subjects to pay their just Duty and Allegiance to their Soveraigns , and those who are set in Authority over them . For we must remember that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Prince is Gods Representative . FAB . XXXII . The Ass and the Calf . AN Ass and a Calf feeding together in a Medow , they heard an Alarm given of the approach of Soldiers marching that way . Let us run for our Lives , said the Calf to the Ass , lest we be found here and taken by the Enemy . Run thou , answered the Ass , that fearest being killed . As for my share , I need not concern my self ; for to whose lot soever I fall , I am still sure of carrying the Burden . Men born to Slavery , need not be afrighted at changing their Masters , since they are not sure , but that they may shift for the better . Nulla e il loco cangiar con sorte eguale . FAB . XXXIII . The Wolf turned Shepherd . IN a Forrest , near a large Pasture stocked with divers Flocks of Sheep , and heards of Cattle , there shelted an Antient Wolf , who by reason of his Age , was not so able to fetch in his Prey from that Neighbourhood as aforetimes ; he therefore contrived this subtil stratagem . He cloathed himself like a Shepherd , with a suit rightly fixt on his Body , a Hat upon his Head , and then walking upright on his hind Feet , he carried his Crook on his Shoulder ; nor wanted he his Bagpipes at his Girdle to be compleat in all respects . In this Equipage went out the Traytor to the Pasture , where he found the true Shepherd with his Dogs , and most of his Flock sleeping ; Then wanting a Device to draw the Sheep to the Woodside , he thought to have accommodated his voice to his Habit , intending to imitate the Shepherds Call , but that break the neck of his whole design ; for his shril Howl made the Woods and Hills eccho so loud , that it discovered the Mystery , allarming the Shepherd and his Dogs , by whom our Impostor was so vigorously pursued , that being hindred in his flight by his New Accoutrements , he was soon taken and lost his life . For him that is a Wolf , 't is safest acting as a Wolf. And so the French saying is . Quiconque est Loup , agesse en Loup , C'est le plus cartain de beaucoup . For the Italians say , Non puo la falsita star sempre occulta . Falshood cannot alwaies lye concealed . FAB . XXXIV . The Woman that lamented her Husbands Death . EXtreamly afflicted was a Young Woman at the Sickness of her Husband , whom the Doctors had given over as a Dead Man ; but the kind Father endeavored on this manner to comfort her . Do not take this loss so much to heart , my Dear Child , said he , for I have found out a handsom Man , to make thee another Husband ; one that I hope will soon Mitigate thy Grief , and blot this loss out of thy Mind . Ah Father ! answered this good Woman , let me intreat you not to mention another Husband to me , for as often as I hear you but name that word Husband , 't is like so many Stabs of a Dagger to my Heart . Presently after , so soon as her Husband was dead ; Father , said she , Blubbering and Crying , when will you bring me the handsom Husband , you told me you had found out for me ? This showes that a Womans Grief for her Husband , lasts no longer than till the Breath be out of his Body . FAB . XXXV . The Country-man and a Horse-man . TO the City as a Country-man was traveling , with a Hare at his back to sell ; he met a Horse-man , who under pretence of buying it , poised it in his hand : and as he asked the price , claping Spurs suddainly to his Horse , he galloped full speed away . The Country-man seeing him at some distance , and his Hare past recovery , he called aloud after him , Ho Friend ! do you hear ; I present you with that Hare , pray eat her for my sake , and be merry with her ; but forget not to drink my Heath , who so frankly bestow her on you . 'T is good sometimes when a Disgrace or Mischief happens to us , if it be past all Remedy , to Dissemble and pass it off with a Iest , or with Laughter . Ridicule haec Homines , nequunt quae vendere donant . FAB . XXXVI . The Old Wolf that found a Prey . SO feeble was an Old Wolf grown , by reason of his Age , that he was no longer able to hunt for his Prey , nor were any of his former Comrades so kind to give him a share of theirs , but all drove him away , when he offered to come near them . This Distressed Wolf ranging alone about the Woods , found a dead Ox , on which he falling with a keen Appetite , the smell of it soon reached the Noses of the other Wolves , who came running to help him devour it . We , said they , fawning upon him , are your Old Friends , and come to bear you Company . 'T is well , cried the Antient Wolf , I have this Entertainment for you : For now ye are all my Companion and Friends , but before , ye cruelly beat me , and would own neither Kindred nor Friendship with me . Wealth and Riches acquire us Friends , or rather Enemies under the Disguise of Friends , who will stick by us so long as they can propose to reap any Benefit or Advantage by us , but when that ceases , they shall not only desert us , but our very presence is offensive to them . Donec eris Faelix multos numerabis Amicos , Nullus ad amissas ibit Amicus opes . FAB . XXXVII . The Storks and the Kite . TWo Storks had their Nest on a House Top , wherein they not only kept their Young ones , but also their aged Father and Mother . These perceiving , first by an extraordinary Smoak , and then by the appearance of Flame , that their House was accidentally set on Fire , and in danger of being burnt to the Ground . One of them took his Father upon his back , and carrying him down , left him in security , whilst the other made on the same manner a Flight with her Mother ; for which they were angrily upbraided by a Kite , who called them Wicked and Cruel , unworthy to have Children , and proceeded maliciously to tell them , they unnaturally exposed their Young to the Flames , when it was in their power to preserve them , while they were thus employed in carrying off those Skellitons of their old Parents , who were now but a Burden to Nature . I love my Children very well , reply'd the Stork , but I love those better who brought me into the Light of the World , for I may in time have other Children , but can never have another Father and a Mother . 'T is impossible to foresee all Accidents that may happen ; and it is great Prudence to endeavour to preserve what we have most value for , but especially that , which if lost can never more be recovered . God and Nature oblige us to prefer ▪ our Father and our Mother to any other thing in the World. These Storks are the great Example of Filial Duty to Parents ; and are reported not only to take care to nourish them in their old Age , but to pluck off from themselves their softest Feathers to make their Nests easie for them . Cimon the Famous Athenian , to ransom his Father , thrust himself into a Goal , where , when he was loaded with Chains and Fetters , he boasted he had never before enjoyed so great a pleasure . Another remarkable instance of this kind , is that of Alexander the Great , who going to make War against Darius King of Persia , left Antipater an Assistant to his Mother , to help her Govern the Kingdom of Macedonia in his absence ; but whether or no she managed affairs with the Prudence she ought to have done , or that she inclined to favour some other Person more than himself , Antipater was often writing long Letters to Alexander , complaining of the Disorders which happened by her ill Conduct : But as that incomparable Monarch , was on a time reading one of those Letters , in presence of his Dear Friend Hephestion . Antipater , said he , ( expressing great Tenderness ) does not know , that one Tear of my Mothers is sufficient to cancel all the Complaints , and Accusations of every one of his long Letters . Words which ought to be engraved in indelable Characters on the Hearts of Children , who have any pretence of Complaint against their Parents . Li Padri , e le Madri non sono d' alcuna cosa obligati a li Figliuoli , ed ' essi per lo contrario tuto loro devono , poiche devono loro la vita . Parents , saies an Italian , are not for any thing obliged to their Children , but on the contrary , Children owe their all to them , since they owe them their Lives . FAB . XXXVIII . Jupiter and the Tortois . TO the Celebration of a great Wedding Iupiter invited all his Creatures ; amongst whom the Tortois was the Back wardest to make her appearance there . Iupiter wondring at her slowness , asked her the reason why she came not sooner to his Feast , having had such timely notice . I was very loath , answered she , to leave my dear sweet House . At which expression Iupiter in anger condemned her perpetually to carry her House with her on her Back . Many men had rather fare poorly at home , than go abroad to the Invitation of Great Persons . FAB . XXXIX . The Wolf and the Sheep . BLeeding , tired and almost dead with Hunger , lay a miserable Wolf , that had been worryed by Dogs ; from whom he at last had thus narrowly escaped with Life . And seeing a Sheep near him , desired her for Charity to fetch him a little Water ; which , said he , if you will be so kind to do , I shall find victuals my self . But the Sheep guessing at the mischief of his Heart . Ay , said she , if I bring you Drink , you 'l make your Meal of my Flesh. This shews how ready a Wicked Wretch is alwaies to betray the simple and well meaning Person . FAB . XL. The Hares and the Foxes . THe Hares not able to endure the continual Depredations which the Eagles practised amongst them , in times of Peace ; resolved to declare war against them ; but sent before-hand to the Foxes to make a Confederacy with them , hoping to bring in them to their Assistance . But the Foxes declined it , returning their Answer , that they would gladly have joyned with them in this War , Did we not , said they , know very well who you are , and against whom you fight . Those who fight against others more powerful than themselves , must valiantly resolve to quit all thoughts of their own safety . FAB . XLI . The Serpent that complained to Jupiter . A Serpent having been trod on by several Persons , complained of it to Iupiter , who thus answered him . Had you but stung the First that set his Foot upon your Back , a Second durst not have offended you . He who at first justly resents an injury , becomes respected afterwards by others , who will be careful not to offend him . Chi facile perdona , ingiuria aspetta . FAB . XLII . The Mouse , the Frog , and the Kite . NOt being able to cross a Brook by any contrivance of his own , a Mouse was forced to apply to a Frog for assistance in the enterprise , who readily granted his request , promising him a safe passage , but maliciously designed to drown him by the way ; And that you may the more securely go , said the Frog , we 'l tye your Foot to mine , and I swimming shall give you a gentle tow along , by which you will soon get over . The Mouse giving Credit to his fair Words suffered their Feet to be fastened together . But when they were got into the middle of the Stream , the treacherous Frog began to dive , thinking to drown the unwary Mouse , who there laboured with all his strength to keep himself still floating on the surface of the Water . Now whilst this Contention lasted , a Kite that had espied them , came down suddenly on them , and caught the Mouse who was uppermost , carrying him into the Air , together with the Frog hanging at his Foot , and there tearing them in pieces , eat them both . Many thinking to do mischief to others , happen at last to destroy themselves . Tal ' hor prima a se nuoce , un ch' altri offendi . He hurts himself , who others does offend . FAB . XLIII . The Hermit and the Souldier . BY a pious Hermit was a Souldier exhorted to leave off Fighting , and that lewd course of Life which he had so long followed , and for the future to attend the service of God. The Souldier thanked him , and promised to take his good Advice ; For indeed Souldiers , said he , now in times of Peace , are but ill looked upon , badly paid , and debarred the Liberty of Plundering ; so that it is become a Trade not worth the following . Many leave off Vice , because they are not permitted the exercise of it . FAB . XLIV . The Shipwrecked Athenian . A Wealthy Merchant of Athens going a Voyage to Sea with many other Persons ; the Ship in a terrible Storm being forced on a Lee Shore , was stranded and staved all in pieces ; many of the Sea men and Passengers perishing in the Wreck . But the Athenian invoking the assistance of his Goddess Minerva , promised to Offer at her Shrine in her Temple , six hundred Staters of Gold if she preserved him from the Threatning Danger ; and seeing a Sea-man by him , who swam well , Friend , said he , pray be so kind to lend a hand also with Minerva for the helping me to Shore . They who are faln into Distress , when they invoke God's assistance , must also exert their own Endeavours . FAB . XLV . The Horse , the Bull , the Dog , and the Man. IN the sharpest time of all the Winter , a Horse , a Bull , and a Dog being ready to perish with cold , came to a Man's House , who receiving them kindly made them a Fire to warm and refresh them ; Then fed the Horse with Provender , the Bull with Hay , and to the Dog he gave Meat from his own Table . Which generous Hospitality , they were so desirous to acknowledge , that they agreed to gratifie him with a part of their Lives , to add to his . The Horse bestowed on him his first years ; therefore is every one so precipitate , and haughty . The middle of his Life the Bull presented him with , which makes him so laborious , endeavouring to gather Riches . And the Dog was content to give him his latter years , for which reason man towards the close of his Life , becomes so Morose , and surly ; loving none but those who are feeding him , and presenting him with good things , and those only he caresses and flatters ; but against such as are not kind to him , he is continually snarling and barking . So base and low spirited men when grown old , only love those who are feeding and treating them . FAB . XLVI . The Plowman and his Oxen. ONe morning betimes as a Plowman was going into his Stable , he found his Oxen very merry ; Of which he asking the reason . It is , answered they , because we dream'd last night , that you carried us out to feed in a large and Fruitful Pasture . And I dream'd , said he , that I was to Plow with you all this Day . So that my Dream will prove true , and yours false . There is no credit to be given to Dreams , especially when they seem to thwart the Designs of those Persons who have a full Liberty of Disposing of us at their Pleasure . FAB . XLVII . The Cock , the Ass , and the Lion. THe Cock and the Ass feeding together , a Lion came to seize the Ass , which the Cock perceiving , crowed aloud to give him notice of it , at which shrill noise , the Lion being affrighted ran away , for so 't is said the Lion alwaies dreads a Cock's Voice . But the Ass thinking he had fled for fear of him , pursued the Lion , who ran very far , till looking back , and not hearing nor seeing the Cock , turned furiously upon the Ass , and devoured him . The Ass crying with a lamentable voice , as he was dying . O Fool and Unfortunate ! that knowing my self not to be of a Valiant and Couragious Race , should thus madly engage against so powerful an Enemy . Many men out of design , counterfeit Fear till they find an opportunity to fall upon their Enemies and destroy them . FAB . XLVIII . The Boar and the Fox . AGainst a great Stone as a Boar was whetting his Tusks , he was asked the reason of it by a Fox , since , said he , there is no Enemy nigh , nor any thing whereon to exercise them . This I do , answered the Boar , that when I shall have occasion to fight or any way to use them , I may not then be employed in whetting my Tusks , but have them in a readiness . This admonishes us to endeavour to be prepared against Accidents that may happen to us . Provedi anzi ch' ei venga , al tuo bisogno . Provide against thy wants before they come . FAB . XLIX . The Eagle and the Fox . THe Eagle and the Fox had contracted a Friendship together , and to make it the more lasting , they agreed to dwell near one another . The kind Eagle left the Rock where she was accustomed to build , and made her Nest in a high Tree , beneath which , the Fox had lodged her Cubbs among certain Bushes . But this perfidious Eagle on a time wanting food for her Young , and knowing the Fox was abroad seeking his prey , she without regard to her plighted Faith , and Friendship , flew down to the shrubs , and seizing the Young Foxes , carried them all up to the Nest ; where she with her hungry Brood devoured them . The Fox returning at night , and missing those for whom she had been making provision , was infinitly afflicted , easily concluding they had been taken away by her false Neighbour , and not able to revenge her self , she being a terrestrial Creature , and her Enemy a valiant Towering Bird , she in the sorrow of her heart for her loss , cursed her cruel Enemy and invoked the Gods to punish the Treachery ; turning from thenceforward all her Love into mortal Hatred . Now it happened a few daies after , that as they were sacrificing a Goat to the God Pan in a Neighbouring Village , the Eagle snatched away a piece of the Flesh from the Altar , to which there hanging a Live Fire Coal , and she carrying it up into the Tree ; the Coal quickly set the Nest on Fire , being all made of Straw , Sticks , and other combustible matter . So soon therefore as the young Eagles began to feel the Heat , and not being yet perfectly able to fly , they fell down to the Ground , where they were all seized with great eagerness by the Fox , who without any pity , eat them in sight of their afflicted Mother . Those who break Friendship and their Solemn Faith , tho the Persons injured cannot revenge themselves upon them , yet they seldom escape the Iudgement of God. Nor could the Eagle , for this action , have any pretence , of Motherly Charity , for preserving the Lives of her Young , since she should rather have chosen to have died with all her Brood , than have committed so base a Breach of Faith against a Friend . Thus we may see that Aesop in this Apologue , has made Divine Vengeance to follow the Eagles sin of Perfidiousness . The Fox's Cries moved the Anger of the Gods , who permit the very Nest to be burnt , and her young ones striving to save themselves from the Flames , fall down into the Iaws of their Enemy . The Italian saies , Vindice e Dio del Guisto a torto offeso . God will revenge the Innocent when wrong'd . FAB . L. The Hares that were afraid without Cause . A Tempestuous Wind rattling amongst the Trees of a Tall Wood , so affrighted the Hares , Inhabitants of the Shrubs there ; that in great Terror , they ran to save themselves , till they came to a broad Marish or Lake , where their Consternation was encreased by their Danger of Drowning . But observing certain Frogs on the side thereof , who at the Hares approach , leaped into the Water for fear of them . One of the Antientest of the Hares , more prudent and of greater experience than the rest , calling aloud . Friends , said he , let us take Courage , since we see these Frogs are without cause affraid of us , as we perchance , with as little reason are of the Wind. For I perceive all Creatures are subject to Dangers and Troubles , of which they are alwaies in fear . But we have nimble Feet and Cowardly Hearts , Let us then return and despise these seeming Dangers , for when we shall have just cause , it will then be time enough to run . We should be of good Courage in all our Exegencies , for Vertue falls and dies , without a proper Stock of Confidence , which is the Queen and Conductress of all Vertues . FAB . LI. The Old Dog and his Master . IN vain a Dog grown very Old , was by his Master encouraged still to Hunt , being by reason of the Feebleness of his Limbs unable to run as formerly , and when with difficulty he caught a Hare , his want of Teeth gave her an opportunity to escape from him ; For which his Master chiding and beating him , Alas Sir ! cryed the Dog , I hoped you would have pardoned me that am grown Ancient , and would have called to mind the good services I have done , when strong and Brisk . But I find nothing is regarded when it brings not in a present Profit with it . You have loved me while I was vigorous and able to serve you , why should you forget your past Friendship , and treat me thus cruelly in my Old Age ? This Fable shows that only the present Advantage is esteemed , and former Services soon forgot . FAB . LII . The Crow and the Dog. UPon a Solemn Day , a Crow offering Sacrifice to Minerva , invited a Dog to Dinner , who falling into discourse with her , took occasion to ask her why she would sacrifice in vain ? For you know , said he , the Goddess hates you , insomuch that she will not allow you any Credit with the Augurs . For that reason , said the Crow , I Sacrifice , hoping to appease her Anger , that I may be reconciled to her . Many take occasion , and therein act prudently , to do Services to their Enemies striving by that means to be reconciled to them . Qui vincere Adversarium ex tuto cupit , beneficiis & gratia certet bona . The Italian , Poet saies , — Contra il Possent , il Debil perde , E l' humiltade ogni durezza doma . He wisely acts who with Great men complies ; The weakest , thus by yielding , gain the Prize . FAB . LIII . The Master and his Servant . ONe having a Servant not over quick-witted , was wont to call him King of the Fools , who stomaching the Disgrace , I would I were so , said he once roundly to his Master ; For I should be a great King , over a Numberless People , and you would be one of my Subjects . Stultorum plena sunt omnia . The World is full of Fools . FAB . LIV. The Monkey and the Walnuts . A Monkey seeing a Walnut-tree well stored with Green Nuts , was curious to know the Name and Goodness of the Fruit , and being told that those Nuts contained Kernels of an excellent and delightful tast , he began to be pleased with the Thoughts of eating them , but was puzzled to find out a way to get to them , for the Tree was large , and the Body high before there were any Boughs to lay hold on . He was therefore at last forced to go to the next Village , where finding a long Ladder , he with great labour , dragged it to the Tree , and with no less Toil and Industry raised it , so that with infinite satisfaction , he climbed up . There taking a Nut , he bit it entirely through the outward green Rind , the shell , and the kernel , and tasting the Bitterness of the Peel , threw it aside as Bad , or not ripe ; but when he had tried several others , and found none of any pleasanter tast , all proving as bitter as the first , he threw them down in great anger , ne'r troubling himself further in search of the Kernels . At which disappointment , after he had a while vexed and fretted himself : Ah! cursed be they , cried he , who first showed me these filthy Nuts , they who praised them to me , and encouraged me to take all this Trouble to gather , and to eat them : For in all the daies of my Life , I never underwent so much Toil and vexation , and yet have spent all my time and pains to no Profit . Thus the sweet they made me believe I should find in this Fruit is in all respects turned to Bitterness . And when he had for sometime vented , on this manner , his rage , he went away . We must not leave off a Work well begun , though there appear some Difficulty in the accomplishing it , but must withal well consider the End that is to crown the Work , which if often thought on , will help us to undergo the Labour and Trouble , with more Pleasure and Chearfulness . Dulcia non meruit qui non gustavit amara . He tasts no Ioy , who never sorrow knew . And the Spanish saying is , Por la persuerancia en la virtud se alcanca el Premio . By our Perseverance in vertue we gain the Prize . FAB . LV. The Dog , the Ass , and their Master . OFten would a little Dog be fawning and leaping on his Master , expressing also with his voice a joy to see him , who kindly stroaked , and made much of him , and the Servants also shewed a tenderness of him ; which mutual Carresses being observed by an Envious Ass , he complained of the severity of his Fortune : For it seemed to him an unjust thing , that the Dog with so much Affection should be treated by all the Family , be fed at his Masters Table , and spend his Life in that Ease and Pleasure ; whilst himself must be kept in 〈◊〉 Slavery carrying heavy Burdens , and yet 〈…〉 by every Body . But when he 〈◊〉 that the Dog by his Fawning , had 〈◊〉 his Masters Love , he intended also to practice the same Art , which he saw was of so great Advantange , and might be so easily performed ; wherefore he resolved to 〈…〉 , by the same measures the Dog had and to see if the event would prove as successful as he conceited it would . So soon then as his Master came home , he ran to him , and raising up his Body , he struck his 〈◊〉 〈◊〉 upon the Good Mans Head , and began to bray , in imitation of the Dogs noise ; which forcing his Master to cry out , allarmed the Servants , who coming in and seeing him thus assaulted , fell severely on the poor Ass with their Cudgels , and discourag'd him , for ever attempting to play the Courtier after that bout . No Man should undertake that which is not proper for him to do , and what he knows is contrary to his Nature . This Fable was related by Galen , in the Disputation against Julian . Ne affectemus ea quae Natura negavit , neve obtrudamus invitis officia nostra . Ex quovis ligno non fit Mercurius . Every Clown is not fit to be made a Courtier . FAB . LVI . The two Hogs . IT angrying a Country-man to see his two Hogs often fighting together , he killed one of them ; Then was the Surviver pleased to see his old Adversary dead ; But soon after finding himself also carryed to the Slaughter , all his Mirth was turned to Sorrow . To what purpose alas , cryed he then , did I so much rejoyce at my Enemies Destruction , since I my self must also now suffer the same Fate . No man should be glad at the Death of his Enmy , for Death is common to all . FAB . LVII . The Rich Man and the Tanner . NEar a Tanners Yard came a Rich Man to Dwell ; but he , not able to endure the ill smell of the Hides , urged the Tanner to remove further off ; who often promised to go , but still delayed it , and continued there so long , till the Rich Man being accustomed to that ill Scent , it was not offensive to him . Long Custom makes that easie to be born with , which at first seemed insupportable . Usus secunda natura . Which the Italians express . Uso si converte in Natura . FAB . LVIII . The Shepherd and careful Dog. IN the driving his Flocks into their Fold , a Shepherd had like to have shut up a disguised Wolf with them , mistaking him for a Sheep ; if the careful Dog had not discovered the Cheat , and calling to his Master ; How can you think , said he , to preserve your Flocks , if you suffer this Wolf to be enclosed among them ? A Vigilant Servant may perceive a threatning Mischief , which a Prudent Master may probably oversee . FAB . LIX . The Dolphins , the Whales , and a Herring . THe Dolphins and the Whales adjusting some differences betwixt them ; a contest arose by some of the most violent on either side , w ch . was carried to such a Pitch , that there seemed eminent danger of a War like to break out between those two powerful Marine Species . When a Herring who had observed the whole Transaction , rising up where the Matter was in hottest debate , and putting her self in the midst of them , endeavoured with all her strongest reasons to pacifie both sides , and prevent the effusion of Blood. To whom one of the Dolphins calling in a Passion , Cease thou contemptible Fish , said he , leave off thy impertinent Discourse , for know that it were better , and less dishonourable , for us all generally to perish in the decision of this Controversie , than be made Friends by thy Mediation and Counsel . Thus some inconsiderable Men will be medling in affairs above their Sphere , for which they often meet with a disgraceful reproof . FAB . LX. The Cock that betrayed the Fox . GReat Havock was made by a Fox amongst a Country-mans Hens ; who , to revenge the Injury , set up a Snare wherein he caught the Fox . Now the only witness of this his Enemies misfortune , was the Cock , as he was passing by him ; the Fox therefore beged him , to be so charitable to fetch a Knife , that he might cut the snare , or prayed him at least not to declare to his Master this mischief befaln him , till he had tryed to gnaw in pieces the strings with his Teeth . The false Cock promised to grant him his whole request , but with no intent to keep his Faith with him , for he ran directly to his Master , and acquainted him with the Foxes being taken . This News made the Man arm himself with a good Club , and come in hast to attack his old subtil Enemy ; who seeing him aproach with all that fury : Oh Wretch that I am ! cryed he , was I not a great Fool , to believe the Cock would ever be faithful to me , after I had done him the injury to deprive him of so many of his beloved Wives and Mistresses ? We should not promise our selves any good Offices , from those Persons whom we have injured : Altho some hold it for a Maxime , that he most obliges another , who gives him opportunities of doing it . FAB . LXI . The Hinds and the Panther . CErtain Country Hinds finding a Panther , who had long frequented the neighbours Woods and Fields , that by chance was falen into a Pit ; they with great malice joyned together against this distressed Creature who had never injured them , assaulting her with Clubs and Staves , and having poured down a Shower of Stones on her , these cruel Men left her , expecting to find her dead next day . But there happening to come by presently after , certain charitable Shepherds ; they had compassion on her , gave her Bread , and used their endeavours to preserve her alive , finding her so miserably treated and ready to expire : By which kindness , when at night she had recollected her languishing Spirits , making a very brisk leap , she escaped out of the Pit , and with joy hasted to her own dwelling . After some days , when she had recovered strength , she sallied abroad out of the Forest , & made large Incursions into the Enemies Territories , committing great slaughter amongst their Cattle , revenging her self of those wicked Countrymen , and striking a terrour where e're she came . Then were the kind Shepherds also affraid , even those who had formerly shewed her pitty in her Adversity ; and would gladly have compounded with her , at the loss of all they had , to have their lives saved . But she being discreet & of a grateful nature ; No , said she , I remember well enough who they were that threw stones at me , and who fed me with Bread : Be not you therefore afraid , for I am only an Enemy to those barbarous Hinds who treated me so cruelly when I lay at their mercy , tho I had never injured them , but dwelt peaceably amongst them , and alwaies used them as my Friends . Kind and charitable Acts to Persons in distress , seldom fail of a suitable return ; Solet a dispectis par referri gratia . And another Author saies . Parce miseris & in mala praecipitatis , ne fortuna instaurata , accepta damna & contumelias ulciscantur . FAB . LXII . The Country-man and the Flies . IN Summer time a Country man that was vexed with abundance of Flies , snatched up in anger a Fire brand , and with it went about all parts of his House to kill , or drive them out . But whilst he thus eagerly pursued them from place to place , he carelesly scattering some sparks , set on fire certain combustible matter , by which the House was quite burnt down to the ground . This shews that there are Men who striving madly to ease themselves of some small grievance , run themselves head-long into inevitable ruin . According to that of Plato . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Fumum fugients in ignem delabi . To the same purpose , they relate another Fable ; that a Servant seeing a Fly on his Masters Fore-head , & fearing it might be offensive to him , thought to kill it with a Hammer which he had in his hand ; and struck at it with so good a Will , that with the blow , he dasht out his Masters brains . FAB . LXIII . The Hound and the other Dogs . THo a Hound that had caught a Hare was very hungry , he would needs carry it home , to boast of it amongst his Fellows ; and there as he was setting forth the great swiftness of his runing to catch her , the Mastifs , and other Dogs belonging to the House , layed hold of this Boasters Prey , tare her in pieces before his Face , and eat her . 'T is Prudence to keep our good things to our selves ; Altho he was in the right , who said , Nullum esse usum occultae musicae . But , Tacitus pasci si posset Corvus , haberet Plus Dapis , & multo Rixae minus Invidiaeque . Could but the Crow suppress his clamorus voice , He 'd feast less envyed , and with lesser noise . FAB . LXIV . The Frogs and Flags . ON the side of a Lake , there had dwelt for many years a Family of Frogs , among certain Flags and Herbs , which they had carefully preserved as their Houshold Gods and Protectors , and ever kept them entire . Now in process of time , the Posterity of these Frogs being young , perverse , and wanton , began to crop the tender Buds of the Flags , destroying those who had been their Lares . Which injury the young Flags taking very heinously , often civilly entreated them to forbear spoiling and ruining their Friends , who had been alwaies so religiously kept , and reverenced by their Ancestors . But when all entreaties could nothing avail , and that the Frogs derided them , alledging , that tho their Ancestors knew not how to make use of their own , yet we , said they , do . The Flags then calling both the Divine and Humane Powers to witness , openly declared the execrable violence which their Foster-Children the Frogs , had with confirmed minds exercised against them . For which , the just vengeance of Heaven was not long absent , and the wicked cruelty of this ungrateful Generation was quickly turned upon their own heads ; For the Flags were no sooner eaten up , and the place become bare , but these Frogs were espyed , and lay wholly exposed , as well to the Birds and Fowls of the Air , as to the Serpents and Snakes inhabiting the Lake , by whom they were all in a short time devoured . The old Constitutions and Customs of Ancestors , are not despised and broken by a foolish Posterity , but with their certain ruin . And therefore a wise Man being asked , How such a great Common-wealth was so soon run down , and come to nothing ? Because , answered he , they set up Young and Rash Statsmen , who kept not to the Wise Laws , & Methods , of their Fore-fathers . FAB . LXV . The Lion , the Cow , the Goat , and the Sheep . IN a Friendly manner did a Lion seem to invite a Cow , a Goat , and a Sheep to hunt with him , voluntarily promiseing them , that what Game soever were taken , should be equally divided amongst them . They went out to their Sport , ran down a Hart , and quartering it , each of the Companions stood eagerly expecting to receive his share , which put the Lion into a rage ; I said he , with a terrible voice , take the first part as your King ; the second I claim as being strongest and most valiant ; the third is my due , as a small reward of all my Pains and Trouble ; and he that shall presume to refuse me the fourth share , I here declare him my Enemy . His Companions hearing this , without dareing to murmur , went hungry away . This Fable advises every one who is to associate , or joyn in Partnership with others , that it be with his Equals , and not with those that are too far above him ; for though the Labour and Toil may fall to the poor Mans share , it is the Rich and great Person that shall receive the profit ; Nor will he regard Honour , or the keeping Faith with one who wants Ability to right himself . Multa dissimulare , multaque tolerare eos necesse est , qui in Principum versantur aulis ; neque hos tantum , verumetiam tenuioris fortunae Homincs , qui Ditiorum Consuetudine utuntur . They must dissemble many things , and suffer many , who dwell in the Courts of Princes ; and not they only , but such as are of slender Fortunes , and frequent the Company of rich Men , they must also truckle , and submit to the same . For the Poet gives good advise . Pauper agat caute , caveat maledicere pauper : Multaque Divitibus non patienda feret . The Spaniards say , Nunca es fiel ni y gual la particion que se haze entre mayores y menores . A true dividend can never be made between great Men , and poor Men. FAB . LXVI . The Shepherd , the Shepherdess , and the Worms . A Shepherd and Shepherdess that for some years had lived together in a most happy Union , and with unspeakable content , were separated in an instant by the Death of that incompatable Woman ; who sleeping on the Grass , was kill'd by the biting of a Serpent . The sorrowful Shepherd having even to excess lamented his Misfortune , built a Tomb wherein he laid her : On which he let not a Day pass , without strewing the sweetest Herbs and Flowers : and took so great care of it , that he suffered not any kind of Creature to come near it , for fear of defacing it . One day as he was treading on the Worms , which crept out of the Grave , as his custom was , he heard certain mournful Groans issuing out from thence ; which made him listen more attentively , and hear these Word . Curteous Shepherd , be not so Cruel to Her , whom thou didst once so dearly Love ; Those Worms thou killest , thinking to do a kindness to me , are a part of my self , which if thou wilt not believe , raise up with thy hand the Stone that covers me , and thou wilt be convinced of it . The Shepherd thereupon , lifting up the Stone , saw innumerable Worms creeping from her Face and Body , and heard the same voice continue to say ; forget what I have formerly been : but remember that thou thy self shalt ' ere long be what thou now seest I am He was so touched with those her last Words , that neglecting his Flocks , he , for the future , ever fixed his chiefest thoughts on Death , and from that Object would seldom remove them . This shews that none are exempt from dying . That Death hides himself the better to surprize us . That they may be said to love even after Death , who loved truly when alive . That the loveliest Body will turn to Putrifaction , and at last to Worms . The frequent thoughts we have of Death , makes it the less dreadful , and us the less fearful of it . Our best Meditation is on Death , for the thoughts of that , are capable to teach us how to live well . Francis the first , Duke of Britany , finding himself near Death , in the very Flower of his Age. My Dear Friends , said he , to his Courtiers . You saw me a few daies since cloathed in Purple , sitting in Majesty on my Throne , reverenced by all the Great Men of my Court , and loaded with all the Honours which could be desired , and yet in a short time I shall be nothing but a little Dust ; and therefore , I advise you all to settle your Thoughts on that approaching day , which shall e'er long put a period to this our frail Life . FAB . LXVII . The Flea and the Camel. PRoud was a silly Flea on the back of a loaded Camel , to see the Laborious Beast take such pains , as she supposed to carry her ; And coming at Night to their journeys end , the Flea allighted down in the Inn , and standing before him . Now , said he , I have done kindly in coming from thy back , because I would not grieve thee , by keeping thee loaded any longer time . No , answered the Camel , but I rather think the Gods , that when thou gettest upon me I am not more loaded , neither when thou dismountest from my back , I am at all the more eased . Many who are neither capable of doing Pleasure or Injury to great Men , will be thus over valuing themselves ; for which they afterwards become dispised . Algunos no son nada y querense estimar en mucho . Every little fellow would fain be thought great . FAB . LXVIII . The Answer of Socrates to his Neighbours . SOcrates the admirable Athenian Philosopher building himself a very little House , was asked by some of his inquisitive Neighbours , How so great a Man as He , could be content to dwell in so narrow a Place ? I wish , answered the Philosopher , I were able to fill it with true Friends . Vulgare amici nomen , saies Phaedrus , sed rara fides . The name of Friend is common , but the Fidelity rare . And of Socrates further saies , Cujus non fugio Mortem si Famam adsequar , &c. Whose Death I could be contented to suffer , might I acquire his Fame : And I could yield to the violence of Envy as he did , to be accounted innocent after I am dead . Fidelem ubi invemias virum ? FAB . LXIX . The Dragon , the Leopard , and the Unicorn . TO end an old Grudg , a fierce young Leopard resolved to try the hazard of a Combat with a Dragon , but at the first brush found himself not able to cope with him ; whereupon he retreating , went to a Unicorn and beged his help . For thou said he , art valiant and fightest with admirable skill ; I therefore entreat thee to vindicate me against this insolent Dragon that has so often affronted me . The vain Unicorn being proud to hear himself thus commended ; Thou hast given , said he , a true Character of me , who am an Experienced Warrior , and shall soon revenge thee on thy Adversary ; for when the Dragon shall open his Mouth , I 'l strike my Horn into his Throat , and kill him . Afterwards when these Enemies met , the Leopard giving the first On-set , was quickly worsted ; but then the Unicorn advancing , aimed to push his Horn into the Mouth of the gaping Dragon , who moving aside his Head , the Unicorn missed him , and ran his Horn into the Ground , from whence before he could pluck it out , he was slain . 'T is folly for any one to trust too much to his Manhood , and madness to fight in a Quarrel that belongs not to him . Engage not , saies a learned Man , to be Second to another , neither blow thou the Coals amongst those who are at Variance , but when Discord and Quarrels are begun by others , 't is sure the greatest Honour for thee , if Reconciliation come by thy means . ` T is a good caution the old English Poet gives . He that for odir men gladly wyl fighte , Ys oftyn confondid tho he have grete might . FAB . LXX . The Lion and the Man travelling together . TWo Fellow Travellers , a Lion and a Man chatting on the Road together , to pass away the tediousness of their Journey , happened upon a dispute of their Strength and Courage , wherein each boasted to have an advantage over the other ; till walking by the Ruins of a Magnificent Structure , they saw an admirable piece of Workmanship on a large Table of Marble , where most skillfully was represented in Basso Relievo , a Man strangling a Lion ; the Man then turning to his Companion , what think you now my Friend ? said he , does not this plainly convince you that a Man is stronger than a Lion . Your argument , replyed the Lion , seems I confess , to have some weight in it : But had the Lions their Statuaries and Painters as Men have , you would see in Paintings and in Marble , more Men kill'd by Lions , than Lions strangled by Men. Every one will do what he can to favour his own cause ; But methinks the Allegory of this Fable , seems most to reprove the vanity of many Sculptures , which contain far more flattery in them than Truth , and are too frequent even in our Age , that we looking on those high Marks of Pride , might reasonably ask with how much mony were those Artists corrupted for their raising up such Ostentatious Monuments ? And what is said of Sculptures may likewise be understood of Poets , Painters , and all others who undertake to transmit great Mens Actions to Posterity . Oh! the Chymeric Exploits , the Imaginary Vertues , and false remarks pompously displayed in some Mens Poems , and in the Paintings , Statues , and ingenious Sculptures of others , which would astonish any to consider them . Nor are these the only Persons who make it their Business to enlarge upon Truth , but even the Historians who make Profession of the greatest Sincerity , are not ashamed to stuff up their Volums with Panegyric Discourses , and false Relations which are often too plainly visible , by their great Discord , and clashing one against another . FAB . LXXI . The Trifler , or Delayer . AMong certain Guests at a Feast , one had placed himself so near the Fire , that the lowest part of his Garment was beginning to be Scorched , which another Person who sate by him observing . Sir , said he , I have some thing to tell you ; If , answered the first , it be any thing that is sad , I will not hear it , till after Supper , where all things ought to be delightful and merry . It is not very pleasant , added the second ; When we rise from hence then , replyed the first , we may at leasure attend serious matters . After they had with great mirth ended the supper ; Now , said the Delayer , you may say what you please . The other told him of the Damage he had suffered by sitting too near the Fire , and shewed him his Garment very much Burnt and Spoiled . This extreamly displeased him , that he had not had more timely notice of it . I had acquainted you , replyed the ingenious Guest , when it first began to be burnt , but you forbad me , because your Method was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After Feasting , business . This is intended for a Reproof to those Triflers , who had rather hear of any idle Fancy , than of Business : and will rather hazard the loss of all they have , than be interrupted in their Pleasures . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vnseasonable Pleasure ever brings damage with it . FAB . LXXII . The Ass carrying an Image . THrough the streets of a City , as an Ass was carrying a Golden Image on his back , he took notice that as many as passed by him , made their adoration towards him on their bended knees ; whereupon supposing all this honour paid to him , he was puffed up with an insolent Arrogance , and resolved no longer to own himself an Ass ; till he felt the smarting blows of his Drivers Cudgel upon his Buttucks , & heard him say . Oh ridiculous Fool ! 't is not thou that art the God , but thou carriest Him on thy back whom they Worship . He who obtains an Office , straight forgets he is a Man. Arrogancia oculum mentis obnubilat , Saies a learned Man , Vel excaecat , ut nec seipsum agnoscere valeat . Pride does so much dazle , or rather darken the Eye of the mind , that it makes a Man not able to know himself . Nec te collaudes nec te culpaveris ipse : Hoc faciunt stulti quos gloria vexatinanis . Cato . FAB . LXXIII . The Tortois and the Eagle . TO a great Flock or Company of Birds of all sorts , was this generous proposal made by a Tortois , who happened to be in the very middle of a place , where they were holding a Conference . If any of you , said she , will take the pains to carry me up into the Air , I 'l make you Masters of an immense Treasure ; for I will discover to you the shells which contain rich Pearls in them , and the places where all the precious stones lye ready to be picked up , that are of inestimable value ; but cannot do this thing of my self , by reason of my slow motion . The Birds listening to this noble Offer , very joyfully accepted it , with their general thanks ; and begged the Eagle to carry her up ; which being consenting to , this dull Creature was mounted aloft into the Air as she desired , and there was urged by him , to shew where the Shels and all those pretious Gems lay , which she had undertaken to discover ; but the Tortois not able to perform her promise , was by the Eagle angrily griped in his sharp tallons . She then lamenting , Ah , cryed she , I had never suffered these Torments , had I not been ambitious to be carried up out of my proper Element . Which words when the Eagle heard , he loosing his gripe , let her fall down on the Ground , whereby this Ambitious Creature was kil'd and broak in pieces , whose body had been so strongly guarded and fortified by Nature . We ought not to aim at things which are out of our Sphere , nor undertake by idle pretences to do what we are no waies capable to perform . A Spanish Author saies , Que cada uno sea contento del estado que la Natura le dio , porque la sovervia pocas vozes va o lega a buen fin , mas antes para Cayda . Let every one be content in the state which Nature placed him in , for Pride very rarely comes to a good end , but for the most part has its fall . And their old Proverb saies , Agran Subida , gran Descendida . To a great Rise , must be a great Descent . FAB . LXXIV . The Lark and her Young Ones AT the near approach of Harvest time , a Lark that was breeding up her unfledged young in a Corn-field , gave them this charge ; That whilst she went abroad to fetch home their Meat , they should carefully listen if they heard any Discourse of cutting down the Corn ; and give her an account of it , at her return at night ; for it concerned no less than their lives , to be very vigilant therein . Soon after , the Master of the Field came , and shewing his Son that the Corn was ripe and fit for cutting ; Go , said he , to morrow Morning by break of day , and desire all my Friends to lend me their helping hands , for the reaping and bringing in my Hearvest . The careful young Birds remembred to give their Mother a punctual account of all they had heard and seen ; who bad them ne're trouble themselves , nor fear they should receive any harm ; for nothing would be done , while he trusted to his Friends . The next day , the Mother went abroad again , and it proving good Harvest Weather , the Master expected those whom he had sent to invite , but nothing was done , for no Friend came . Well , said he to his Son , since my Friends are so negligent , go to my Kindred and Relations ; Entreat them to come to morrow Morning betimes to work at my Corn. The timerous Birds were again careful to relate every circumstance to their Mother , w ch . they had observed . Well , said the Mother , we are secure enough yet , you may therefore set your minds at rest ; but still be sure to note diligently how they proceed , and what they conclude on . Next day the old Lark flew abroad as before , but then came the Good Man looking , tho in vain , for his Kindred and Relations , who likewise failing him . Well , to morrow said he to his Son , let there be two sickles brought for us two , and we with the help of our own Servants , will compleat the Work ; which resolution the Lark no sooner heard , but calling her young about her ; 'T is time , said she , now to look to our selves ; I must immediately carry you to some other place , for this Corn will certainly to morrow be reaped ; when he whose business it is , undertakes himself to dispatch it . This Fable is eligantly written by A. Gellius , who as he there in his Noctes Altticae acknowledges , took it from Aesop ; It observes how backward and negligent we are in doing other Mens business : Whosoever therefore would have his Affairs dispatched with care and expedition , must Lay his own helping hand to the Work , and then he may expect to have it well performed . Ne quid expectes Amicos , quod tute agere posses . FAB . LXXV . The Fox and the Ape . THe Lion having obtained a Dominion over all the rest of the Beasts , issued forth His Royal Proclamation , commanding all those on pain of Death to depart the utmost limits of His Kingdom , who wanted the honour of their Tailes . The Fox affrighted at the severity of this Edict , packing up all he had , was preparing to go into Banishment ; which being observed by the Ape , who was upon her Journey in obedience to the Kings Pleasure ; she told him ; that the Penalty of the Edict could no wayes reach him , who not only had a Tail , but was so well furnished , that he was able to spare some part of it . That 's true , said the Fox , and I thank you for your kind information ; Yet how do I know , but that the Lion may reckon me amongst those Beasts who want Tails ? He that is constrained to live under the Arbitrary Will of a Tyrant ; tho Innocent , yet happens very often to suffer amongst the Guilty . Curi vita sub Tyranno agenda contigit , Insons licet sit , plectitur saepe ut nocens . FAB . LXXVI . Demades the Orator , his Tale. DEmades an Orator , and Rhetorician , the great Antagonist of Demosthenes , making a publick Oration in Athens , and observing a vast Croud of Auditors attentively listening to it , desired they would permit him to tell them a Tale ; which they readily consenting to , he thus began . The Goddess Ceres , a Swallow , and an Eel , having undertaken a Journey together , traveled till they came to a River , and as they were consulting how to cross it , the Swallow flew away , and left them ; the Eel seeing that , slid into the Water , and was seen no more . At which words he standing silent ; Well , demanded some that were present , but what became of Ceres ? Oh! replyed the Orator , she staid gazing about her , and loseing her time there , as many of you do here now , who neglect your proper business to listen after Tales , which concern you not . Thus too many imprudent Persons are easily tempted to follow after vain Toyes and Pleasures , whilst their more necessary Occasions are totally neglected . FAB . LXXVII . The Countryman and a Tree . IN a Countrymans Garden grew a small Tree , which bearing no Fruit , only served as a place of shelter for the little Birds and Grashoppers to sit and sing in ; The Countryman therefore resolved to cut it down as unprofitable ; and taking his Hatchet began to chop it near the Root ; which the little Birds and Grashoppers seeing , begged him not to destroy it for their sakes , that they might still sit in it , and there delight both themselves and him with their Melodious Songs ; But he continuing obstinate in his first purpose , minded his hewing more than all their Prayers and Entreaties , till he cut deep into the body of the Tree ; which he found was hollow , and therein discovered a great nest of Bees , who had made in it a considerable quantity of Hony. This Prize , so soon as he had tasted , caused him to throw away his Ax , and when he had carried home all his Combes , he took an especial care to preserve the Tree , w ch . he afterwards adored as sacred , in hopes of more Hony in time to come . Men generally are not so readily enclined to do a just and noble Action , out of a Principle of Iustice and Honour , as for the sake of some Profit or Advantage that accrue to them by it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ubi lucrum , contra naturam serviendum est . FAB . LXXVIII . The Lion , and the Gnat. THus arrogantly was a Princely Lion accosted by a brisk Gnat. Thou , said this little Creature , who unworthily usurpest the Title of King of the Beasts , what hast thou to boast of , besides thy huge Bulk , thy brutish Strength , and thy sharp Nailes , and Teeth ; with which thou fightest , biting and scratching like a Woman ; and on those generally shewest thy valour , who are weak and not able to resist thee ? Behold Me , a small Insect , yet of greater Courage and more true valour than thou Art ; and to make good what I say , I here challenge thee to the Combate , nor will I fall on thee basely , as thou for the most part dost treacherously on those whom thou makest thy prey ; but I shall first bid thee defiance by the sound of my own Trumpet . The Gnat had no sooner ended , but flew briskly humming round the careless Lion , and got , e're he was aware , into his Nostril , where she began to bite and torment him . Which smart , the Lion not able to endure , tare with his Paws his own Nose ; raging with great Fury , & at last threw and beat himself on the ground , where he lay roaring . The Gnat then looking upon him as conquered , came out , and with her Trumpet proclaimed her Victory . But as she thus flew triumphing about , by mischance she happened into a Spiders Webb ; where finding her self ready to be devoured ; Alas , cryed she , I , that have fought with , and vanquished the most noble and most valiant Creature of the World , am now to suffer Death by a Spider , one of the vilest of all Insects . This shews , that tho some mean Men by their subtil Arts , may happen to be victorious over great Persons ; yet they may afterwards be worsted by others , of more inconsiderable degree than themselves . Non si puo haver l' occhio ad ogni cosa . Saies Petrach . We cannot fore-see every Danger . Fraudis , insidiarum et Perfidiae plena sunt omnia . FAB . LXXIX . The young Lion that would fight with a Man. AMongst other Precepts , which an old Lion taught his Son , he gave him an express charge never to engage in fight with a Man ; For he , said the Father , is a Creature , subtil , and not to be conquered . The young Lion heard this , but with no intention to observe it : For , some time after , when grown almost to his full bigness , and become sensible of his great strength and vigor ; he went out with a resolution to encounter a Man ; and seeing in a Field a pair of Oxen yoaked together , he came up to them , asking them if they were Men ? They satisfied him , they were not Men , but that a Man had laid that yoak upon their Necks . Leaving these , he espyed a Horse well Equipped in all his proper Caparisons , and tyed to a Tree by the reins of his Bridle ; Of him he demanded , Art thou a Man ? No Sir , answered the Horse , but I am subject to a Man and serve him . Travelling on , he saw by the side of a Wood , a Carpenter cleaving a Tree , to whom he running , Art thou , demanded the Lion , a Man ? I am so , answered he . Then , proceeded the other , will you fight me ? With all my heart , replyed the Man. But first , pray do me the favour to help pull this Tree in pieces for me , where you see the Iron Wedges sticking in it ; and afterwards we shall have leisure enough to fight . This the Lion readily undertook , and puting his Paws into the Clift , as the Man directed him , he began to pull with all his strength , whilst the Man with his Ax forced out the Wedges ; After which , the Tree suddainly closing , held the Lions Paws so fast , that he was no way able to get loose . The Man then whooping and hallowing , called to his Neighbours and Fellow Work-men for help , to kill the Lion : who seeing himself in this Exegency , recollected all his Forces , and giving a suddain spring , he drew out his Toes , but left his Nailes sticking fast in the Tree ; Then running with what speed he was able , home to his Father , and shewing his bloody Feet . Ah Father , cryed he , had I followed your prudent Admonitions , I had not thus unfortunately lost my Nailes . By this Fable Young Persons are advised not only to obey their Parents , but to take the good Counsel of such as they are satisfied are of known Experience in the affairs of the World. FAB . LXXX . The Boy that would not learn his Book . NEither Whipping , nor Encouragement could avail , to induce a little Boy to learn his Book ; nay , so dull was he , that by all the Art and Industry his Master could use , he could not possibly teach him to know the first letter A ; for which when his School-fellows afterwards derided him , that he could not do so easie a thing as learn the letter A , being , as he alwaies seemed to them , so sensible a Boy in other matters . Do ye think , said the Boy , I could not learn A if I would ? Yes , easily enough , continued he , but when once I shall have learnt A , I must come to B , C , D , and to all the whole Generation of them , that I shall engage my self in an endless piece of Work , which I should never be able to go through with , and therefore think it best to stop at the Beginning . We should not undertake any great enterprise , without making a full resolution to go through with it . FAB . LXXXI . The Wolf and the Hog . TOuched with remorse of Conscience was an old Wolf , for having a long time preyed upon the Sheep and Lambs of the whole Neighbourhood ; wherefore as a Penance for what he had done , he resolved to abstain from flesh a whole year , and all that time to feed on nothing else but on Fish. Now there passed but a few daies before this Wolf repented him of his rash Vow , longing for his wonted Food ; And seeing , once about supper time , a Hog run by him ; his chops watred at him , that he could not forbear pursuing him , and asking , what Creature art thou ? Who in a fear , answered , I am a Hog , belonging to a Countrymans Yard of the next Village . A Hog ? said the Wolf , surely a Hog is Fish , and laying hold on him , he devoured him . A wicked Man can never persevere in an honest and vertuous Resolution . Male facere qui vult , nusquam non causam invenit . He who has a mind to do an ill thing , shall never want a fair pretence for it ; and the Proverb saies , Lupus pilos , non Aminum mutat . The Wolf may change his Hair , but never his ravenous Temper . FAB . LXXXII . The Smith and his Dog. IT heartily vexed an industrious Smith to observe , that all the while he was labouring at his Forge , his Dog should lye and sleep , and yet would carefully wake so soon as he heard his Master leave off hamering to go to eat ; For the Dog then expected a share of the Victuals as really due to him . But the Smith , one day looking with displeasure on him , Be gone , said he , thou lazy Cur , that art not fit to live ; for whilst I painfully work to get an honest Livelihood , thou spendest thy time sloathfully in some dark corner ; and no sooner do my chops begin to move , but thy sleepy Eye-lids are open ; thou waggest thy tail , comest fawning upon me , and expectest to share the fruits of my Toil. Such lazy Persons as wholly depend on other Mens labors , and will not apply themselves to some vertuous Exercise , Study , or course of Living , can scarce deserve to have a subsistence amongst Men. Tale est Glutonum ac Lurconum genus , qui ex aliorum sudoribus otiose vivere non erubescunt ; illudque perpetuo obgannant , — Deus nobis haec otia fecit . FAB . LXXXIII . The Wolf , and the fat Dog. NEar the break of day , a Wolf meeting a Dog in the fields , asked him how he came to be so Fat , and in such good plight as he was ? I take care , answered the Dog , to keep my Masters House every night from disturbance ; and if I happen to discover a Thief , and interrupt his intended Mischief , my Master and all the Family make much of me , and give me my fill of good Meat and Bones . By these means I feed plentifully , sleep in a warm place under shelter , want no Drink , nor other Conveniencies , and spend my daies in Idleness ; Ah Brother , said the Wolf , would I knew how I might enjoy so happy a life ! That , without taking pains , I might lay me down at Night to sleep with my belly full . Well , said the Dog , if you desire to live thus in ease , and can but suppress a little , your ravenous Temper , come along with me and fear nothing , for I doubt not but to procure you my Masters favour . On this manner as the two Friends jogged on discoursing , the Day brake , and when it began to grow lighter , the Wolf observing the Dogs Neck , saw the Hair , and in some places the Skin , to be rubbed off . At this sight , his curiosity being moved , Brother , said he , what is it you wear about your Neck that leaves these unseemly Marks behind it ? To make me the Fiercer , answered the Dog , they chain me within all day , & let me loose at Bed-time , that I may go up and down the House and Yard in the Night , or sleep , when and where I please . The Wolf hearing this , Much good may it do you with your easie life , said he , but as for my part , I had rather enjoy my Freedom , tho I suffer some small Inconveniencies . For I go where I will , and have no chain to restrain me ; I take my ranges about the Fields , the Mountains and the Woods without controul . I feed on the choicest young of all the Flocks and Heards , and by my art and subtilty can avoid the Fury of Hunts-men , and of their Dogs . So fare you well , live in the happy enjoyment of your beloved Slavery ; whilst I go on in my old way , and still retain my old Freedom . All the Treasures of the World are of no value , compared to a Mans Liberty ; for while he is in Servitude , or under Confinement , it takes away the real comfort and pleasure of the enjoyment of them . And yet he who boasts of the greatest Freedom , is subject in one respect or another . Who amongst us is not a slave to some Passion , or corporal Infirmity ? Every one submits to the Law of Nature , and to the Laws and Customs of the Country wherein he dwells ; and Death exercises his Dominion over all the World , so that it may not improperly be said ; There is none of us exempt from servitude . FAB . LXXXIV . The Fishes that leaped into the Fire . A Cook going about to fry some Fishes in Oyl , they unanimously agreed to jump out all together , in hopes they might escape choaking in that filthy Liquor , but leaping out of the Frying Pan , they all fell into the Fire ; then pitifully lamenting , Alas , cryed they , it had been a less cruel Death to have been suffocated in the Oyl , than to perish in this burning Flame . We should take care that to avoid a present mischief , we run not our selves into somewhat more terrible . FAB . LXXXV . The Judge who gave sentence against himself . AN unruly Bull of a certain Magistrate , breaking out of his Pasture , came into another Field , and there kil'd a Countrymans Cow. The poor Man knowing the Judges Coveteous Temper , and how difficult it was to get a just satisfaction , from so unjust a Man , went to his House , and thus craftily put the Case to him . Sir , said he , My Bull leaping over into your Pasture , has so gored one of your Cowes with his Hornes , that she is since dead ; what Reparation will you please to order ? What less Reparation , said the Judg in a Passion , can you expect I should have , than that you pay me the full price of my Cow , or at least , that you give me your Bull to make good my loss ? Pardon , I beseech you , my Lord , my foolish Blundering , cryed the Countryman , for I mistook the matter ; it was your Bull , I should have said , that killed my Cow. Oh then , said this unjust Judg to the poor Man , The Case is altered . There have been in the World such Ministers of the Law , as have set forth Mens Crimes in the blackest dye , and prosecuted Offenders with utmost rigor , whilst they themselves being guilty of the very same things , have passed unpunished : Who thought they had done a great piece of Iustice , in sending a poor pilfring Wretch to the Gallows , when , in the mean time , they devour Widows Houses , and eat up the Bread of Orphans : And who have gloryed in their zealous Execution of the Laws , for haveing punished some small Criminal faln into their Nets , yet they themselves have lived by Rapine , tho the Laws of the Country durst take no notice of them . They have punished Drunkards , & Adulterers , but wallowed privately in those very sins , and sometimes publickly too . Surely these mad Men never called to mind , that God judges none more severely than such as are Iudges of others , but omit to judge themselves for the same Crimes ; That are quick sighted to spy out other mens faults , but wink at their own : And that lay heavy Burdens on others , which they will not touch with their own little Fingers . FAB . LXXXVI . The Mice and the Cat. GReat numbers of Mice frequenting an Old House , were discovered by a Cat , who geting within their Range , entertained her self for some time , in the happiest manner her heart could desire , as well with the pleasure of Hunting , as satisfying her Hunger ; by which she destroyed many of them . But when the Mice perceived their numbers much decreased , they took a resolution amongst themselves , to retire into the holes of the Floors and Ceilings , where it was impossible for her to come . The Cat seeing the Mice had left their old Haunts , invented this cunning Trick to surprize them ; she crossed her two hinder legs about a peg in the Wall , and hung with her Head downwards , as if she were dead ; which an old Mouse observing from a corner of the Room . O thou false Cat ! cryed she , that thinkest to deceive us by this piece of Policy ; for my part , should I see thee so really dead , that a Purse were made of thy skin , I would not venture to come any nearer to thee . A prudent Man that has been deceived by another , should be cautious how he suffers himself to be drawn any more into his Snares . Quicavet ne decipiatur , vix cavet , cum etiam cavet , Etiam cum cavisse ratusest , saepe is cautor captus est . FAB . LXXXVII . The Flea and the Man. SKipping from place to place , a vexacious Flea happened to fix on a Mans leg ; who feeling the smart , invoked the assistance of Hercules to destroy it ; but when it made its escape , the impious Wretch being in a passion to lose the Satisfaction of his revenge . O Hercules ! said he , since thus against a Flea you have refused me your help , how can I ever expect it against a greater Enemy ? Men should not trouble God with every frivolous Request , but when there is just reason and occasion 't is then fit to implore his Divine Majesty . FAB . LXXXVIII . The Fool that sold Wit. UP and down a City ran a Fool , boasting to all People he met , that he of late had acquired a large stock of Wit , and would be content for Mony , to impart some of it , to any that desired to be Purchasers . This fancy invited a Man to him to satisfie his Curiosity , who asking to buy some of his Wit , offered him Mony ; The Fool took it , giving him a long piece of Packthred , and at the same time striking him a blow on the Face , which almost beat him backwards on the Ground . Hence forward , said he , Remember to keep out of a Fools reach , but the length of this Thred , and thou mayest avoid such another mischief by it . Keep no Company with Fools : For the less you converse with them ▪ the sooner shall you acquire Wisdom . Bought Wit is best . FAB . LXXXIX . The Fox going to his Execution . AS they were leading a Fox to the Gallows , to suffer for the many Cocks , Hens , and other Fowls which he from a certain Village , had most impudently , without all fear or shame run away with and devoured ; he earnestly beged one favour at their hands before his Death ; w ch . was that they would not carry him the common Road to the place of Execution ; but good Gentlemen , cryed he , let me be led by the back side of the Town . They , imagining he had some cunning stratagem in his Head , asked him the reason of his request ? Because , answered he , I know there is good store of Poultry that way , whose sight , or pleasant Cackling at least , may comfort my Heart , this last moment of my life . This Fable shews the incorrigible Villany of wicked Men , who not only take a Pleasure and Pride in the vileness of their Actions , but even in their very Thoughts and Wills towards them . FAB . XC . The Original of Walls . IN those times when Gods and Men lived promiscuously together , as the Poet Hesiod relates , Mankind was kept secure from all manner of danger , under the Safeguard and Protection of the Deities . People dwelt not then within Walls , nor had they cause to fear the Attacks of any Enemy : But the Gods being driven from amongst them , by their wicked Impieties and Contentions , they were glad to defend themselves from one anothers Rage , with Walls and deep Ditches , and never thought their Fortifications strong enough . Afterwards , calling to mind the benefits they had received from the Gods whilst present with them , they had their Walls dedicated to those Gods , and for a Memorial of them , called them by their Names , instituting Rites , Ceremonies , and variety of Divine Worship upon them ; but could never by all their Devotion induce them to be propitious to them as at first they had been , before they left them . We sometimes obtain a good thing with small trouble and care , which if we once lose , 't is perchance never to be recovered by any Industry . FAB . XCI . The Proud Mule. A Mule pampred up with too much Provender , and seldom put to work , was grown so Fat , and became so Proud , that he was often muttering ; My Father , said he , to himself , was certainly a Horse of Noble Extraction , swift in his Course , and beautiful of his Person , and I in e-every respect do resemble him : For I am graceful in my Goings , of handsome Shapes , & swift in my Carrier ; I am also adorned with rich and glorious Caparisons , and have my head governed by a guilded Bit. While he was puffed up with these Imaginations , his Master sent for him , and equipped him for the Race , wherein he tireing by reason of his Fatness , his Master stripped him of all his rich Furniture , & not thinking him fit any longer for runing , made use of him only to carry heavy Burdens , and retrenched his Allowance . Alas ! said he then , sighing , I had thought a Horse had been my Father , but now I am better informed , I find I am but the Son of an Ass. Fools , when flourishing in their Prosperity , forget themselves : But Adversity refreshes their Memories , and brings them to a better sense of what they are . Sicut Fumus magis ascendendo deficit , sic superbus plus exaltatus , plus evanescit . FAB . XCII . Jupiter and Minerva . IN Antient times the Gods chose to themselves Trees , whereof each of those Deities would have the particular Protection . Iupiter , chief of the Gods was for the Oak ; Venus liked the Myrtle ; Neptune God of the Seas admired the Pine ; Apollo the Lawrel ; And Hercules the Poplar . But Pallas wondering why they should pitch upon such barren Trees , when they might as well have made choice of as many fruitful ones , Iupiter gave her this reason for it ; Lest , said he , it should be thought , when Men come to worship us , that we sell the Fruit of these Trees , for the Honour they pay us . Well , added Pallas , you may use your Pleasures , but I shall choose the Olive-Tree , and that too for the very Fruit sake . Iupiter then kissing his Daughter , My dear Child , said he , with great reason have all Ages esteemed thee Wise , and with just merrit art thou the Off-spring of my Brain ; for whatsoever we do , if we aim at no profit in it , all our Glory from thence is but foolish and vain . This admonishes us to undertake nothing but what brings some Profit or Advantage with it . But for the clearer understanding this Fable , it will be necessary to know . That , The Oak is said to be sacred to Jupiter ; because , in Saturns time , Man lived on humane Flesh , but Jupiter afterwards coming to reign , forbad that Food , and taught them to eat Acorns ; which Tree being first shown by him , is , for that reason , as is supposed , said to be sacred to him . The Myrtle to Venus ; because , this Tree commonly grows in sandy ground near the Sea , where Venus was born . But others suppose it was because Venus was adorned with Myrtle when Paris decided the Controversie between the three Goddesses which was fairest , giving the Golden Apple to her . The Lawrel to Apollo ; because , Daphne , with whom this God was in Love , was turned into a Lawrel-Tree , flying from the violence he would have offered her , and grew upon the banks of the River Peneus in Thessaly . The Pine to Neptune ; because , of them are made the Masts and Yards for Shipping . The Poplar to Hercules ; because , he was decked with Poplar Branches , when he went down to Hell , and brought back with him from thence the three headed Dog Cerberus . The Olive is said to be sacred to Pallas ; because she was the Inventress of Planting the Olive-Tree . Martialis lib. 11. Epig. 77. Quid petis a Phebo ? nummos habet arca Minervae . Haec sapit ; haec omnes foenerat una Deos. FAB . XCIII . The two Travellers and the Thief . TWo Men travelling together , the one a Coward , and the other Valiant , were surprized on the Road by a Thief ; Who boldly with his drawn Sword in his hand , demanded their Mony : The brisk Man having only a Cudgel , bravely kept him off a while , till nimbly getting within his Swords point , he gave the Thief so violent a blow on the Head as brake his skull , with which mortal wound he fell . When he had thus honourably acquited himself by the Thiefs death , his faint hearted Comrade throwing off his Cloak , drew his Sword , and running up to his Friend ; Let him come , cryed he , I 'l soon make him see who it is , he attempts to rob . Then he that had so valiantly behaved himself , looking with scorn on him , I wish , said he , you would even now have assisted me but with such words , I should have been more encouraged , thinking them true : But now you may sheath both your Sword , and your boasting Tongue , and endeavour to deceive others who know you not . For my part , I that have experience of your nimbleness in running away , know how far your great valor is to be relyed on . This Fable may be applyed to one that when there is no occasion , boasts of his Courage ; but in danger betraies his Pusillanimity . Extra bella leo , lepus in discrimine pugnae . That in time of Peace , is a Lion , but in Battle , a Hare . FAB . XCIV . The He Goat and Brazen Statue . FOr some time had a He-Goat fixed his Eyes on the Brazen Figure of a Goat , admiring the largeness of its Horns ; And after he had with Indignation nodded his head at it , as bidding it defiance , he stepping a little back , ran against it with all his force , expecting with that single stroak to have overthrown it ; But so far short was he of his intention , that he brake off both his own Horns , and falling on the the ground , dyed . This is spoken to those who imprudently contend with others more powerful then themselves ; and in related by Herodotus , in his Erato , of Cleomenes King of Sparta . To whom , as one Crios of Aegineta was boldly speaking in behalf of the Inhabitants of his Island ; The King asked him his Name ? and being told it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saies Cleomenes , Then Oh thou Ram ! ( alluding to his name ) thou art about to break thy Horns against Brass , whereby thou wilt spoil thy self . FAB . XCV . The Eagle and the Connies . FRom a high Tree as an Eagle sate by her Nest , she espyed not far off certain young Connies feeding , which she flying to , seised , and carried to her Young Ones . Of this the tender Mother being a sad Spectator , begged earnestly that she would restore her , her Children : But the cruel Eagle , deaf to all entreaties , kill'd them before her face . This Tyranous usage filled the poor Cony not only with grief , but with resentment of the Injury , and not being able to contrive any more expedicious revenge against the Eagle , she digged about the Roots of the Tree wherein the nest was , and so much loosened it , that with the next blast of Wind , it fell to the Ground and destroyed all the Young Eagles . None should be too confident of their own greatness , so as to take a Liberty of exercising their Cruelty and Oppression upon poor Men , with hopes that they can never be in a Condition to revenge themselves . To confirm which , many Examples might be produced , of Emperors , Kings and Princes , as well as of great Ministers of State , and Officers Military and Civil ; but if we look about us , we may see many fresh Instances every day at home amongst our selves . Which may put us in mind of the Old French Proverb , Tost on tard , pres cu ●●in , à le Fort du Foible besoin . Brevibus percunt ingentia causis . Claud. FAB . XCVI . The Woman that had sore Eyes . TO cure her sore Eyes , a Woman had agreed with an Oculist to give him such a summ of Mony , but if he effectually performed not his Work , he was to lose his Reward . Now it was this unconscionable Doctors custom , that coming dayly to visit his Patient , he constantly stole and carried away with him , some thing or other from her House . That when the Womans Eyes were cured , and he demanded the performance of his Bargain , the Woman refused to pay him , though being brought before the Judg , she could not deny the Agreement , yet thus evaded the matter ; She alledged , the Cure was not perfected , and made it appear by good Testimonies , that at the contract making with her Physitian , she had her House well furnished with Goods , and now that her Eyes were cured , as her Doctor pretended , she could see no such thing there . By which Plea , she was acquitted , and the Oculist punished for the Thievery . Those who are too Covetous , and grasping at all , do commonly the greatest harm to themselves . FAB . XCVII . The Camel and Jupiter . THe Camel seeing in the Fields a great Heard of Cattle well Armed with Horns , began to murmur against Nature that had made him so defective , and crying to Iupiter , thus expostulated with him . Oh! what an unfit thing is it that a Beast of so large a body as I am , should go up and down without any Arms to defend my self from the affronts of every Insolent , and vexacious Creature ; Whenas thou hast armed the Lion with sharp Teeth and Pawes , the Elephant with a Probossis , the Bull with Horns , the Boar with Tusks , and so all other Beasts with one Weapon or other , even to the very Hedg-Hog who can guard himself with his Prickles . Only I , go wandring about the Woods and Fields , without Arms , destitute of any manner of defence , scorned and contemned of all . I therefore beseech thee , O , mighty Iupiter ! to bestow on me Horns , like the Bulls , that I may vindicate my self , from the daily Affronts of other Beasts . Iupiter seeing him so unsensible of the benefit of his Greatness and Strength given him at his Creation , took from him almost all his large and graceful Ears , and laughing at him ; Because , said he , thou were not content with what Nature , by my direction gave thee , I take from thee thy Ears , that thou mayst alwaies bear in mind this Correction of thy unthankfulness . Thus , Many now a daies endeavouring after things impossible to be obtained , lose by their neglect what they enjoyed before . Nulli mortalium Dii certam futurorum scientiam dederint , nec post homines notos invenias quemquam , eui omnia ex animi sententia successerit , ita ut nulla in re Fortuna sit adversata . FAB . XCVIII . The Man and his two Wives . WHen turned of fifty years of Age , and his Head so hoary , that it was hard to judg whither it contained most black or white Hairs , must a Man needs be marryed , and that to two Wives at once ; of which one was Old , and the other Young. These dwelling together in a House , the Old Wife in hopes of making him fix his Love on her , would be often rubbing and combing his Head , at which times she took occasion to pick out the black Hairs ; that he seeming older than he really was , and their Ages being more suitable , he might oftenest solace himself in her Company . The young Woman also projecting how to draw off his affections from her Rival , and settle them on her self , endeavoured to rid his Head of the White Hairs ; by which means the poor Man , between both , was left in a short time quite bald , and became the sport and mockery of all his Neighbours . 'T is a great madness for Old Men to Marry , especially to Young Wives , unless they resolve to live in continual Vexation and Torment . Thales one of the Wise Men of Greece , being asked when a Man should Marry , answered , Young Men not yet , Old men not at all . FAB . XCIX . The Chaffinch and the Thrush . IT pittying a Good-natured Chaffinch to see a Thrush feeding in the Woods on the wild Berries and Fruits , Alas , poor Creature ! said she , How can you possible live on such course Meats as these ? Come with me , and I will shew you Fruits more delightful to the Appetite , and of more wholesom Nourishment to the Body than these . The Thrush gladly accepted her Offer , and following her kind Conductress was brought into a Garden well stored with ripe Figs , Grapes , and other variety of excellent Fruits ; where , as they were admiring the great Plenty of every thing , and beauty of the Place ; the Thrush espyed several Nets , Snares , and Limetwigs , and many Birds taken by them , at which affrighted , she bad her Companion Farewel : For I had rather , said she , live secure in the solitary Woods , feeding on those wild Berries , than on these choice Fruits , to pass my life in such continual Fears and Dangers . 'T is better to live securely in Poverty , than with Riches in Fears , Ielousies and Troubles . This made the Divine Phocillides ( as he is stiled by the incomparable Don. Fr. de Quevedo ) thus to inveigh against Riches . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. O Aurum , malorum Dux , vitae Corruptela , omnia convellens , Utinam non esses Mortalibus malum desiderabile ! Tua enim causa Pugnae , Praedae , Caedesque sunt , Infensi Parentibus Liberique , Fratresque Consanguineis . To which purpose , I may also add . Gold , Bane of Peace , and Nourisher of War. Who 'ore the World doth spread thy Venom far , Laws are remiss where thou the Power dost get , All vices thou unpunished dost permit . Torrent of Mischiefs , source of Ills the worst , The more we drink of thee , the more we thirst . FAB . C. The River , and its Spring . THUS arrogantly did a River revile its own Fountain , Why remainest thou idly there , covered with Weeds and Brambles ? whose cold Waters are of no Benefit , for they permit not the Production of any living thing within them . Whilst I abound with variety of Excellent Fish , and am daily increasig my clear Current ; I pass on delightfully creeping through the pleasant Valleys , many times yielding a melodious murmur , grateful to all that hear it . And in my large Carriers , I view a diversity of Famous People , Countreys and Cities ; all which partake of the Advantages I carry along with me . The Spring displeased at these presumptuous Words with-held its Waters , whereby this ungrateful River quickly became dry , and all its Fishes perished . This Fable is against those who attribute all the good they have , to themselves , and their own Industry , and not to God , who is the Fountain of all goodness . It also blames those who boast themselves to be the Authors of any good things which they received from others : And shows that the Sin of Ingratitude ought ever to be severely punished . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is better to be silent , than to speak that which becomes us not : The end of the Second Century . The Table . 1. AESop the Interpreter of a Will. 2. The Apes going to Build a City . 3. The Tree drawn by Oxen. 4. The Dog and the Crocodile . 5. The Ass's Ambassy to Jupiter . 6. The Pidgeons and Magpy . 7. The Frogs that feared the Fighting of two Bulls . 8. The Father and his two Daughters . 9. The Serpents Tail , and other Members . 10. The Cuckow and the Sparrow Hawk . 11. The Shepherd , the Wolf , and the Fox . 12. The Daw that would be a King. 13. The Bees and the Drones . 14. Aesop and the Country-man . 15. The tall Trees and the Shrubs . 16. The Swan and the Stork . 17. The Fly and the Mule. 18. The Lapwing and the Parrot . 19. The Fox and the Women . 20. The wise Lyon. 21. The Wallet , or Jupiter and Momus . 22. The Crow and the Swan . 23. Arion and the Dolphin . 24. The Man that had his Corn grow without Beards . 25. The Eagle , the Hawk , and the Kite . 26. The Shepherd and his Dog. 27. The Father and the Son. 28. The Camel , the Elephant , and the Ape . 29. The Wallnut-Tree . 30. The Lamb that danced to the Wolf. 31. The Vale and the Mountain . 32. The Ass and the Calf . 33. The VVolf turned Shepherd . 34. The VVoman that lamented for her Husband . 35. The Country-man and the Hors-man . 36. The Old VVolf that found a Prey . 37. The Storks and the Kite . 38. Jupiter and the Tortois . 39. The VVolf and the Sheep . 40. The Hares and the Foxes . 41. The Serpent that complain'd to Jupiter . 42. The Mouse , The Frog , and the Kite . 43. The Hermet and the Soldier . 44. The Ship-wreckt Athenian . 45. The Horse , the Bull , the Dog , and the Man. 46. The Plow-man and his Oxen. 47. The Cock , the Ass , and the Lyon. 48. The Boar and the Fox . 49. The Eagle and the Fox . 50. The Hares that were afraid without Cause . 51. The Old Dog and his Master . 52. The Crow and the Dog. 53. The Master and his Servant . 54. The Monkey that gathered VVall-nuts . 55. The two Hogs . 56. The Dog , the Ass , and their Master . 57. The rich Man and the Tanner . 58. The Shepherd and the careful Dog. 59. The Dolphins , the VVhales , and a Crab fish . 60. The Cock that betrayed the Fox . 61. The Hinds and the Panther . 62. The Country-man and the Flies . 63. The Hound and the other Dogs . 64. The Frogs and the Flags . 65. The Lion , the Cow , the Goat , and the Sheep . 66. The Shepherd , the Shepherdess , and VVorms . 67. The Flea and the Camel. 68. The Answer of Socrates to his Neighbours . 69. The Dragon , the Leopard , and the Unicorn . 70. The Lyon and the Man travelling together . 71. The Trifler , or Delayer . 72. The Ass carrying an Image . 73. The Tortois and the Eagle . 74. The Lark and her young Ones . 75. The Fox and the Ape . 76. Demades the Orator his Tale. 77. The Country-man and a Tree . 78. The Lyon and the Gnat. 79. The young Lyon that would fight with a Man. 80. The Boy that would not learn his Book . 81. The Wolf and the Dog. 82. The Smith and his Dog. 83. The Wolf and the fat Dog. 84. The Fishes that leaped into the Fire . 85. The Iudg who gave sentence against himself . 86. The Flea and the Man. 87. The Mice and the Cat. 88. The Fool that Sold Wit. 89. The Fox going to his Execution . 90. The Original of Walls . 91. Jupiter and Minerva . 92. The Proud Mule. 93. The two Travellers and the Thief . 94. The He Goat , and a Brazen Statue . 95. The Eagle and the Conies . 96. The Woman that had sore Eyes , 97. The Camel and Jupiter . 98. The Man and his two Wives . 99. The Chaffinch and Thrush . 100. The River and its Spring . FINIS . Mythologia Ethica : OR , AESOPIAN FABLES . The Third Century . The PREFACE . TO The Third Century OF FABLES . FABLES are not only delightful , but very profitable to the Readers , if well understood ; for as the Bees will not be satisfied with the Beauty of the Flower , till they have sucked out its Honey ; so is not the Fable , or Tale , so much to be valued , as the good Morality and Erudition which is to be drawn from it . The Word Fabula , seems to be derived a Fando , from Speaking ; for Fables are supposed to be things spoken only , but not done . They were first Invented , that by the Feigned Words , and Pleasant Tricks of Irrational Creatures , the ill Manners and Actions of bad Men might be reproved , and the Vertues of good Men encouraged . We read of diverse sorts of Fables amongst the Poets , but I shall wave at present their several Distinctions , and only speak of those whereof Aesop is generally supposed to be the Inventor . He , with the rest of my Authors , have taught the use of Speech , as well to things Insensible , as Sensible ; and here , as in some Republick , they all Act in their several Sphers ; They summon their Councils , or Senates ; Determine the weighty Affairs of State ; Deliberate of Peace and War , &c. And what is all this for ? but to Instruct Mankind by Moral Precepts and Examples , dressed up in these pleasant Tales , that they may be more readily entertained by all sorts of People . By Fables may even Children be taught by their Nurses , and that by way of Recreation , to be in Love with Vertue , and Hate Vice ; which way of Instructing Youth has been recommended by great Men , but particularly by the two Princes of Philosophers , Plato in his Second Dialogue , de Republ. and by Aristotle in his Politicks . And how indeed could vulgar Understandings be made capable of receiving such grave and solid Rules of Vertue , if they were not by some Art fixed in their Minds , by such Images , and Idea's , as these ? Here are the Good and Ill Inclinations of Creatures represented . Here you find Simplicity commended in the Lamb , and in the Dove ; Diligent Labour and Industry in the Bee , and the Ant ; Fidelity in the Dog ; Courage and Generosity in the Lyon ; which Vertues are likewise highly applauded in Man. We also see a Hair-brained Fury , and Rapacity blamed in the Wolf ; a Sordid Dulness , and Slothfulness in the Ass ; Fraud , Flattery , and subtle Insinuation in the Fox ; and all manner of Vices by some Creature or other properly expressed , and then rendred Odious . The Intention of all which is , that we seeing , as in a Glass , the Beauty of Vertue , and Deformity of Vice , might prudently steer the Course of our Lives , by those Lines which are here so Industriously laid down for our use . Mythologia Ethica : OR , AESOPIAN FABLES . The Third Century . FAB . I. The Quarrel betwixt the Members of a Human Body , and the Stomach . IN those times when in Man , the several Members of his Body acted not as now they do , all by a mutual consent , but every one did according to his own Fancy . The Feet and Hands enviously accused the Stomach of Slothfulness ; You , said they , receive all our good things , and enjoy them : We take the pains , whilst you reap all the Profit and Pleasure ; whatsoever we acquire by our Labour and Industry , you devour , living in continual Laziness : You therefore shall take your choice of two things , either to learn some Art for your own Maintenance , or else resolve to Perish by Hunger ; and thus in a Passion these Members deserted it . Now the Stomach knowing not how to subsist of it self , begged several times , with great Humility , their Help and Favour ; but they still refused to listen to it . So that being for some days forced to live without Nourishment , its natural heat was quite gone , and Thirst having dryed up the Throat , Nature had utterly lost all her Powers ; And then alas ! the Hands , when too late , perceiving the Body ready to expire , offered it Meat and Food in abunddance , with all sorts of Delicates ; but it was to no purpose , for the Stomach having been long empty , was become feeble , and could not perform its Functions . Thus died the whole Body , by the Effects of the Envy and Dissention of its Members . The Society of the Members with the Stomach , are like Human Society , each Member having need of the rest of the Members to be able to subsist : So does every one want the 〈◊〉 and Friendship of other Men ; for Riches and Honour are not sufficient here without Friends to stand by and assist us . But I cannot pass by this admirable Fable , without giving a larger account of its History and Allegory . Titus Livius tells us in his Decades , That the People of Rome revolting from the Senate , had assembled together on Mount Aventine , resolving no longer to pay Obedience to the Senate . But the Senate sent Menenius Agrippa , a man of great Authority and Reputation in the City , who related to them this Fable at large , letting them see by the Example of the Stomach , and Parts of mans Body , the mutual dependence of the Senate and the People one upon another . For do not think ( said he ) my fellow Citizens , that tho the Government or Senate seem Idle to you , and that they keeping the People to their several Trades and Occupations , are for that Reason the less necessary for your preservation . It is the Government which dispenses the Heat to you , which fits and distributes the good Nourishment to all its most remote Members . Nor suppose that you work for them , but they much more for you . Do not then so weaken this part of you , by your factious Mutinies , that it be made incapable of serving you ; for after some little time , Necessity will constrain you to fly to the Senate for their help , when perchance it may not be in their power . Your Seditions and Extravagancies may oblige them to take another course , and then you will live without defence , void of all Counsel and Help , without Riches , without Authority , and in one word , a Prey to your Neighbours . This , or the like Speech , wrought so effectually with the Mutineers , that they all retired home to their Houses . By which we may Iudg how necessary it is , that there should be a mutual Union of all the Members for preservation of the Body , either Natural , or Politick : For it is impossible , that either the one , or the other should subsist without Concord , which is the Chain that binds them together . 'T is therefore no wonder , that the Author hereof , proposed this Fable of the Stomach and the other Members , to make us hate Factions and Divisions , which often prove the Ruin and utter Destruction of Common-wealths , by exposing them to the Fury of their Enemies . Concordiâ res parvae crescunt , Discordiâ , vel maximae dilabuntur . Salust : FAB . II. The Swallow and the Crow . A Dispute was held with great obstinacy , between a Swallow and a Crow , which of them was most Beautiful . Wherein , after the Swallow seemed to have gained the Point of her Antagonist ; But thou , reply'd the Crow , canst only boast of thy beauty in the Summer ; whereas mine endures all the Year round . Soundness of Body , as most durable , is of more value than Beauty , which is but of a short continuance . FAB . III. The Carter and his Horse : IT was a Horses hard Fortune to serve a cruel Master , who allowing him scarce half his due proportion of Meat , his Bones seemed ready to start through his Skin . This poor Beast drawing a heavy load in a deep way , happened to be set fast in a miry place , from whence not being able to stir , he , by the surly Carter , was miserably beaten . The wretched Horse then considering the difficulties he laboured under , and that this unreasonable Man imposed a task on him , which he had not strength enough to perform , was very sorrowful , accusing his Master of too great severity and injustice . But the furious Driver enflamed to a greater pitch of Rage , without any sense of pitty towards him , still lashed him more and more , and instead of cherishing him , gave him at last this uncomfortable Sentence : I 'll force thee , either to draw out this Cart from hence , or here I 'm resolved to make thee breathe thy last . This Apologue paints out those Tyrants , who unreasonably wrack their Subjects , their Debtors , Tenants , or others whom they have at their Mercy , and like Horse-Leaches suck their very Blood , till they leave them barely nothing but Skin , and Bone. Ite & operamini , Paleae autem non dabuntur vobis , & reddetis consuetum numerum Late rum . I 'll have my mony or make Dice of thy Bones . FAB . IV. The Master and his Dogs . MAny Dogs being kept by a certain rich Man for his Pleasure ; one of them without any Provocation , bit his Son that he dyed of the wound , at which the Master was so much enraged that he was not content only to hang up the Dog that did the Mischief , but made the rest of his Fellows for his sake , suffer the same hard fate . One Evil Companion may ruin a whole Society . FAB . V. The Countryman at the Olympic Games . A Husbandman that by chance had bent his Plow-share , seeing his Son who was a lusty Fellow , with one forcible blow of his Fist , set it right again , as if it had been , by the stroak of a Hammer ; he was amaz'd at the Young Mans Prodigious strength , and resolv'd to carry him to the Olympic Games , where he hoped he might acquire immortal Honour . But when in the Lists , he was wrestling with an Artist , he for want of skill , to add to his great strength , was at first shamefully foiled : which his Father seeing , fretted at , and calling to him , Son , Son , said he , remember the Plow-share blow . At that word , the Young Man pulling his Adversary to him with his Left Hand , gave him so violent a bang on the Pate , with his Right , as not only knocked him down , but left him half dead on the ground . By which the Countryman won the Palm . This Story is related by Pausanias , of one Glaucus Caristius ; and may teach us that those things are best done , which are performed after our old accustomed manner . Pausanias tells us , that this Young Mans Fathers Name was Demylus , and that he called to his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , illam de aratro impinge . FAB . VI. The Stag and the Oxen. OUT of his closest lurking Places in the Woods , as a Stag was chased by Hunters , being guided by his blind Fears , he fled for shelter to a near Village , and it being Evening , there opportunely hid himself , in a Stable amongst certain Oxen. Whom one of the Oxen courteously saluting , What safety canst thou here , said he , propose to thy self , wretched Creature , that comest posting to thy inevitable Destruction , thinking to save thy self among Men ? Do not I beseech you discover me , said the Stag , and I will be gone with the first opportunity . When it was Night , a Servant came in to feed the Oxen , but saw him not ; next , several other Clowns went in and out , without espying him , who had hid himself in the Hay . After these , the chief Servant looked in , and did not perceive him . The Trembling Stag then began to take some Courage , hoping the Danger over , and thanked the Oxen for having so kindly entertained him in this Exigency . We wish you well , answered they , but lye close yet a while longer , lest he who has a hundred Eyes should come , and then your Life would be in great hazard . Whilst they were saying this , the Master himself newly risen from Supper , came in , and having lately observed his Oxen to be lean and neglected , looked into the Manger , where he found they wanted Hay , and that other things were in disorder ; He therefore taking care to put them as they ought to be , espyed the Stags Horns appearing aloft out of the Hay . Then calling his Servants , he commanded them to kill him . Which being done , he possessed himself of the Prey . This shews that a Man shall see more with his own Eyes , than with other Mens . It is the Master that can look most narrowly into his own Affairs . We also observe by this Fable how hard it is for a Man to hide himself in time of Distress ; for Fortune beginning to persecute him , seldom leaves him till he be destroyed . FAB . VII . The Ape , and the Fox . WITH the most pressing Arguments he could use , did an Ape importune a Fox to give him a piece of his Tail to cover his Buttocks : For I want , said he , but what you may easily spare , and have enough left for your self , for you cannot chose but be sensible that such a great quantity is rather troublesom to you , than of any convenience . No , answered the Fox , you should not have one Inch of my Tail to cover your Posteriors , though I were so burthened with it that I should be forced to drag it through the dirt after me . Many are Rich , and some have a greater stock of Riches than they know well how to dispose of ; but there is no Rich Man will be content to give to one that is Poor , all above what he has need of . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . When thou art Rich , think to assist the Poor . FAB . VIII . The Ape and the Dolphin . IT was a Custom among the Athenians , when they went to Sea , to take with them for their pastime , little Dogs , Monkies , or the like . Now it happened that as some Merchants of that City were going a Voyage , having an Ape on Board them , and sailing along the Attick Coast as far as the Promontory Sunium , there arose a great Tempest , wherein the Ship springing a leak was about to sink to rights ; which forced the Passengers to expose themselves to the mercy of the Sea , amongst whom , was the Ape floating on a Wave , and in danger of losing his Life ; but being espied by a Dolphin , the Friend of Mankind , he was by the Fish taken upon his back , and carried towards the Shoar . And when they were come within the Haven of Athens , called the Piraeus , the Dolphin asked him of what Country he was ; The Ape answered of Athens , and descended of an Honourable Family there . The Dolphin then demanded if he knew the Piraeus ? which the Ape thinking had been the Name of a Man , replyed , Oh , very well Sir , he is my most intimate Acquaintance , and particular Friend . The Dolphin hearing this impudent Lye , was angry , and throwing him into the Sea , there drowned him . This Fable is against Vanity and Lying , which we often find do not only bring great Prejudice and Disgrace , but even Destruction too , to those who are addicted to them . Qui mentiuntur impudenter , hi suis Refellere ipsi se solent mendaciis . FAB . IX . The Halcyon , or Kings-fisher . THE Halcyon , a Bird affecting Solitude , lives about the Sea Coasts , and for fear of the Fowlers makes her Nest commonly in a Cliff. This Bird on a time having hatched her young on a small Rock in the Sea , was gone abroad to seek meat for them , but a Tempest happening in her absence , was so violent that it tossed the VVaves over the Rock , and washed away both her Nest and Young. VVhich loss , when the troubled Mother perceived at her return . Alas ! cryed she . A most unhappy Creature am I , that having forsaken the Land , expecting more security here , in the Sea , do find that I have be-taken my self to a place of greater Malice and Treachery . Many Men , to avoid the Danger they apprehend from others , thrust themselves into the Protection of such as they suppose are their greatest Friends , who having them in their Power ( as we see by daily Experience ) treat them ten times worse than their most violent Enemies could have done . 'T is observed that when the Halcyon lies still , the Sea is calm . As Ovid , Metam . XI . Tum via tuta Maris ; ventos custodit , & arcet . Aeolus egressu , praestatque Nepotibus Aequor . FAB . X. The Sow and the Bitch . SOme Discourse happening between a Sow and a Bitch , about their Fruitfulness and Facility in bringing forth their Young. The Bitch told her , she admired any Creature could have confidence to make a comparison with her on those Subjects . Yet you may be pleased to remember , said the Sow , That all your numerous Off-spring are born blind . A great Work is not so much to be valued for the quick finishing of it , as for its Compleatness and Perfection . FAB . XI . The Fox the Wolf and the Ape . WITH very opprobrious Language a VVolf accused a Fox of Theft , which the Fox utterly denyed , protesting his Innocency . For determination of which Difference , an Ape being appealed to sate as Judg betwixt them . Before him they pleaded their own Causes with great subtilty , each using his best Oratory to expose the others ill Courses of Life , to beget in the Judg an ill Opinion of his Adversary , as it is a Custom amongst Pleaders ; and neither of them was sparing in publishing at large his own Honesty and Integrity . But the Ape a most prudent Magistrate gave Sentence between them according to what he had observed in the management of the Process . For he could not find out , that the Wolf had lost what he accused the Fox of : But he believed the Theevish Fox , had stollen something , tho he so stifly denied it on Examination . So he advised them to go and live peaceably together , yet always with suspition one of another , since you know , added he , that any one who is guilty of those ill things of which ye have thus plainly taxed each other , ever ought to live with caution amongst such as he knows to be as bad as himself . Those who are known to live by ill Courses , lead Miserable Lives being hated and avoided by all good Men , and have even a continual Suspition and Iealousie one of another . The Spaniards say , El que ha las sospe●has , ha las hechas . He that is often suspected , has some guilt . Quicunque turpt fraude semel innotuit , etiamsi verum dicit , amittit fidem . Phaed. FAB . XII . The two Frogs that were Neighbours . TWO Frogs being Neighbours , one dwelling in a deep Pond , at some distance from the High-way , and the other in a shallow Plash which contained but little Water in it , and lay close by the Road. She of the Pond made a Courteous Invitation to the other , to come and reside with her , where she might feed well , and live in greater security . Which kind offer was slighted by her of the High-way , who returned her this Answer , That she for some time had lived happily in that Place , and therefore cared not to remove . Not long after , when she little thought of such a Misfortune , a Cart coming that Road , happened to squeeze the imprudent Frog in pieces . Those who have got ill Habits , and Customs , will sooner lose their Lives than change them . FAB . XIII . The Oak and the Elm. MOST pernicious Councel did the Favourite Elm give to the Royal Oak , That for his more firm Establishment in his Empire , also for his Advantageous Nourishment , and better Air , it was requisite that many of those lesser Trees which were about him ( against whom the Elm had some private Enmity ) should be pulled up by the Roots , and utterly destroyed . Which thing this great Minister did not slightly urge , but with pregnant Reasons and Arguments was continually endeavouring to perswade . At last the daily importunity of this dissembling Elm , having tired the patience of his most gracious Prince , and provoked him to a just Anger . What should I do , said he , ( expressing a Majestick Indignation in his Looks ) when I am assaulted with violent Storms and VVhirl-winds , if I should destroy these my nearest Friends , and Loyallest Subjects , who stand always ready to assist and defend me ? No they shall therefore be preserved and cherished by me . VVhen the wicked Favourite heard this , he withdrew in great Confusion : The King threatning him with Death , or a very severe Punishment , if for the future , he should ever counsel him to the prejudice of his good Subjects . The Oak expresses the true Affection , and tender Care which a good Prince has for his Subjects ; and how ready he is to preserve them from the wicked Machinations of evil Councellors . In the multitude of his People is the Strength and Dignity of a King ; but in their want is his Shame and Destruction . Tunc fore Respubl . beatas , si aut Docti eas regerent , aut qui regerent , omne suum Studium in sapientia & benignitate collocarent . FAB . XIV . The Horse and the Ass. AS a Horse compleatly equipped in rich Furniture was travelling proudly on the Road ; he , in a dirty passage meeting an Ass loaded with a heavy burden . Thou dull and sluggish Beast ! said he with great Insolence ; How darest thou thus sawcily stand in my way ? Get thee instantly from before me , or I shall tread thee in the dirt under my feet . The poor Ass had not the Courage to answer him , but so soon as he was able , gave him the Track . Not long after this , the Horse being spoiled by overstraining himself , and observed by his Master to be out of case , and never more fit for running , he took from him all his splendid Ornaments , and sold him to draw in a Cart. Whom the Ass afterward espying at work in this different Harness . Ah , said he , maliciously Laughing ! VVhat new sort of Accoutrements are these ? VVhere is now your Embroidered Saddle , your rich Trappings , and your glistering Bit ? Is all your Glory come to this ? Thus may it always happen to those , so Insolent as thou hast been . How many are there , who when advanced into some Office , or raised by some means or other to Greatness , have so far forgot themselves , and all Modesty , that their Pride would scarce suffer them to speak or look on a poor man , without Insolently dispising him : and when Fortune has turned against them , as nothing is certain in this World , they themselves have been Scorned by all . — Tolluntur in altum , Ut lapsu graviore ruant . Claudian . FAB . XV. Mercury and the Statuary . MErcury being curious to know how he was esteemed amongst men , took on him human Shape , and went into a Statuary's Shop , where diverse Images of the Gods were ; and observing one of Iupiter amongst them , he first asked the Price of it ? The Artist told him a Hundred Crowns . And at how much , said he , do you value that of Iuno ? The Price , replyed the Man , is the same with Iupiters . At which Mercury smil'd , supposing them very cheap : and shewing his own Statue , which being not Inferiour in Workman-ship to any there ; he thought , that being the Messenger and Interpreter of the Gods , he should be of great value and esteem amongst men , so demanded its Price ? If , said the Statuary , you buy the other two , I shall give you that of Mercury into the bargain . Thus many Vain-glorious Men , who set a great value upon themselves , often find that they are least esteemed by others . FAB . XVI . The Apes Head. AMongst other pieces of Meat which lay on a Butchers Stall , a Man observing the head of an Ape there to be Sold , asked what kind of Tast it had ? The Butcher laughing , answered ; Quale Caput est , talis praestatur Sapor . As the Head is , such is the Tast it yields . I suppose , says Phaedrus ( speaking as I conceive of Aesop , who though deformed of Person , yet of a Prodigious Sharpness of Wit , and Profound Knowledg ) that saying was rather intended as a Iest , than Truth ; for I have known many men of most 〈◊〉 Shape , and Beautiful Aspect , yet very wicked : and many others who have been unhandsome of Person , yet of great Vertue , and clear Understanding . Mentem hominis Spectato , non Frontem . Look on Mens Minds , not their Faces . And Ovid says ; Si mihi difficilis Formam Natura negavit , Ingenio Formae damna rependo meae . Nature to make me handsom thought not fit , But this Defect is recompenc ▪ d in VVit. FAB . XVII . The Swan and the Cook. A Rich man who had many Geese which he kept for his Table , bought a Swan for her admirable Singing , and suffered her also to feed amongst them : but intending one Night to have a Goose kill'd for his Supper , the Cook by mistake happened to catch hold of the Swan , which in the dark he could not distinguish from one of the Geese ; ' til she perceiving the danger she was in , began a most sweet Song ( as they are reported always to do , when they fore-see they are near their Deaths ) by which excellent Melody she being discovered , her Life was preserved . The Intention of this Fable is to commend Musick ; for some Men , who have attained to great Perfection in that rare Science , reap great Profit as well as Pleasure , and such may happen to preserve their own Lives by it . But methinks it should rather intend Eloquence , and readiness of Speech ; for many men expressing themselves with an admirable presence of Mind , have avoided some great Danger , or violent Death . The Italian Proverb is ; Un bel parlar à tempo è gran Guadagno . A wise Word spoken in Season , is of great advantage . FAB . XVIII . Aesop at Play. WHEN an Athenian saw Aesop playing with Nuts , amongst a company of Boys , he stood still , laughing at him , and jeering , as at a Fool or Mad-fellow . The good old man , who was better able to scoff at others , than they at him , perceiving him so well pleased at the sight , and at his own Wit , ran home and fetched a Bow , which he unbending , laid down in the middle of the Street . Well Sir , said he , you that are so wondrous wise , give me a reason for what you see I have now been doing , if you can ? The People then flocking about them , the man began to consider , and beat his Brains for the meaning of the Question proposed to him ; at last he was forced to acknowledg his Ignorance . Old Aesop seeing himself Victor ; You , said he , would soon break this Bow , should you always keep it at full bent ; but if sometimes you suffer it to be thus slackened , you may make fit use of it at your pleasure . So should we sometimes give Divertisement to the Mind and Spirits , that they being refreshed may return the more firm , and more vigorous to the performance of their Functions . Otiare , quo Labores . Repose a while , that you may fall to Work. This was no such Crime in Aesop to be found at Play ; since many Learned and Great Persons have frequently recreated themselves , for thus refreshing their Minds . It is reported of Frederick the Second , King of Denmark , a Wise and Learned Prince , that after tiring himself with the weighty Affairs of State , he would call some of his Courtiers aside in a familiar manner , now , would he say , That the King is absent , let us divert our selves a while ; and when it was time to leave off , he would tell them with a grave Countenance , Now let us have done , for the King is returned . But our Laughing Athenian may opportunely be put in mind of the Old Greek Adage . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Fool , when there 's no real Cause , can Laugh . FAB . XIX . The Dragon , the Country-man , and the Fox . THE great overflowing of a River by some violent Rains , had carried away from its Bankside a Dragon , who had long dwelt there ; and the River falling on a sudden , left him very remote on a dry Sand ; from whence not being able to get home , wanting Water , he was lamenting at the great distress he saw himself in . But espying a Country-man , who was travelling that way with an Ass ; the Dragon called to him , entreating him to be so charitable to carry him home to the River , not being able to get thither without help , and promised for the favour , to give him great store of Gold and Silver . The hopes of such a reward made the poor Man undertake the charge , who according to direction bound the Dragon , laid him on his Ass , and carried him to his Cave ; where so soon as he had untied him and set him at liberty , he demanded his pay . How said the Dragon , Do you expect Gold and Silver for tying and penioning me on that manner ? I did it , replied the Country-man by your own Order . Well , added the Dragon , cease your impertinence , or I shall make bold to eat you , for I protest have a keen Stomach at this very moment . Would you then reward me Evil for Good ? demanded the poor man. While they were in this dispute , a Fox came that way and enquired the cause of their difference ? The Dragon told him , that the man had tied and abused him , carrying him on his Ass , and now expected mony for the injury . Very unjustly , said the poor man , has this Dragon abused me , for I found him far from this place , left on dry Ground , whither he had been carried by this River ; and from thence at his earnest request , promising me a considerable recompence of Gold and Silver , I brought him bound , as he directed me , safely home ; and now he ungratefully threatens to devour me . You did saucily , said the Fox , to bind him so hard ; but let me see how it was , and I shall the better Judg betwixt you both . The man beginning to bind him , Did the Fellow , said the Fox , bind you thus hard before ? Not only so , answered the Dragon , but a hundred times worse . Then said the Fox , draw the Knots straiter . The Country-man being strong , tied the Cords with all his force . Was you thus cruelly bound ? demanded the Fox . Ay Indeed Sir , answered the Dragon . 'T was barbarously done , added the Fox , for now you have no power to help your self . Not any , said the Dragon . Then said the Fox to the Man , thou maist lay him again on thy Ass , and carry him back to the place where thou foundest him ; there leave him bound , and thou wilt be sure he cannot eat thee . The man rejoycing to be so well delivered from , and revenged of this perfidious Dragon , did as the Fox had Judged , and left him there to perish . Those who think to recompence Poor Men Evil , for the Good Services they received from them , do many times suffer a just Punishment for their wicked Intentions , FAB . XX. The Flies and the Hony. CErtain Flies came to a place where Hony was spilt , which when they had tasted , were so well pleased with its Sweetness , that they eat til they had filled themselves with it . But thinking to go away , they found their feet sticking fast and endeavouring to fly , fixed likewise their Wings , that they were entangled in it , as with Birdlime ; from whence not being able to remove , they all shortly perished ; and as they were expiring , cryed , Alas ! that we , only for the pleasing a little of our Pallats , should thus miserably lose our Lives . This Fable hints at those Licentious Persons , who by Gluttony , Drinking , or Debauchery with lewd Women , bring themselves to some great Misfortune , or untimely End. FAB . XXI . The Quarrelsom Young-man , and his Father . MAny times was a Young-man accustomed at his coming home , to boast how briskly he had behaved himself in certain Quarrels and Broils wherein he had been engaged , and in what an ill condition he had left his Adversarys . To whom his Father , as often as he heard him , was wont to say . 'T is well , Son , but you have not yet met with whom you seek . This was the young mans common practice , till one night coming in miserably batter'd and maul'd , he only muttered , and was retiring to hide himself in a corner . But his Father espying him . Truly Son , said he , you have now at last , met the Person you have so often taken pains to find . By this we are taught not to be puffed up with any success in things that are neither honourable nor at all commendable : And that no man is so valiant , but he may meet with another as Brisk and Desperate as himself , by whom he may possibly be worsted . FAB . XXII . The Liberal Man and the Thieves . A Liberal man Travelling on the Road , fell into the hands of Thieves , who after a consultation about him , was almost perswaded by the Arguments of one of the Rogues to kill him , which another of the Gange would by no means consent to ; alledging , that he knew him to be a Charitable and Generous Man , and I my self , added he , have been liberally assisted by him . By which Testimony of him , the good Thief prevailed with his Comerades for the Travellers departing in safety . This Showes that Liberality works upon the Tempers even of the worst of men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sometimes to Fortune let small Gifts be spar'd , For often they return , with great reward . FAB . XXIII . The Dog that wrongfully accused a Sheep . BY the malicious Accusation of a false Dog was an harmless Sheeps dragged away to be tried for her Life before a Judge , for refusing to pay the Dog a Loaf , which he affirmed he lent her . And upon the Sheep denying she had ever borrowed any Bread of him , as was true ; a Kite , a Wolf , and a Vulture , considering the advantage that would accrue to them by the Sheeps Conviction , came into Court to justifie the Accusation ; There , when without scruple of Conscience , they had given in their false Evidence upon Oath , the innocent Sheep was found guilty , and being Condemned , was by the Dog and his perjured Companions , carried away and devoured . The Dog in this Fable being made the Sheeps Accuser , from whom she rather might have hoped for protection , shows , that those Persons whose Friendship we have most reason to expect , do often prove our greatest Persecutors : And to render our Calamities the more effectual , they can set up False witnesses against us ; Who are a sort of Vermin , the meer Disgrace of Mankind , for they dare stand up with the greatest Impudence to justifie their invented Accusations , being Men who have no Principle in them of Morality , much less any dread of the Divine Law , which declares , that the false VVitnesse shall not go unpunished . So that with them nothing is held sacred , nothing inviolable . These impious wretches , before an Earthly Iudge , dare call the great Creator , and Iudge of Heaven and Earth to witness their Perjuries , so to make their Impostures be believed ; by which they take away from the Innocent Person his Life , Estate , or both ; who then expecting but little favour in this VVorld , must make his appeal to Divine Iustice for relief ; The Magistrates all this while being deceived by the appearance of Honesty and Probsity in these Perjurers . Nor is Aesop to be blamed for thus roughly treating these false VVitnesses , in comparing them to the Kite , the VVolf , and the Vulture , since really considered , they are worse than Devils , who may be made to speak Truth , tho against their wills , which is more than these Monsters can be compelled to do . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the Advice of Phocylides . Do not , says he , forswear thy self , for the immortal God hates him that Swears falsly . FAB . XXIV . The Geese and Cranes . CErtain Geese and Cranes feeding together in a Meadow , the Fowlers came on a sudden to surprise them ; but the Cranes being light , quickly flew away , whilst the Geese that were corpulent and unweildly , before they could raise themselves upon their Wings , were all caught in the Nets . At the taking a City by an Enemy ▪ the poorer sort of People , with no great difficulty may , escape , whilst the Rich are easily seized . FAB . XXV . The Hart Drinking at the Fountain . WIth great delight was a Hart surveying all the parts of his Body , as he was Drinking at a clear Fountain ; but most proud was he to behold his large branching Horns , as the greatest Ornament of his Person ; till fixing his Eyes and Thoughts on the smalness of his Legs , he was ashamed of them , they not bearing a due proportion with the rest of his goodly Fabrick . Whilst he was in this consideration , he heard the hallowing Noise of the Hunters , and Cry of the Hounds , which made him betake himself to a speedy flight , with the Dogs at his Heels , running swift as the Wind till he came to a thick Wood ; but there being hindred in his speed by the largeness of his Horns amongst the Bushes and Brambles , he was quickly overtaken by his Enemies the Hounds . And as they were about to tear him in pieces , he then blamed his late preposterous Expressions , wherein he had despised his nimble Feet , which had so often preserved him , and foolishly praised those spreading Horns , the cause of that his miserable Death . Thus men too often despise the things which ought to be most valued by them , and cherish those which bring with them , their ruin and destruction . Non quel , che par ; ma quel ch'è buono apprezza . Prize not what seems , but what is truly good . FAB . XXVI . The Country-man and Fortune . IN digging the Earth , a Country-man found a Treasure of Gold ; and for a Memorial of the great Benefit there received , he daily brought a Chaplet or Garland of Flowers , which by way of Gratitude he left on the place . But Fortune appearing to him , asked him why he attributed her Gifts to the Earth ? which ; said she , I gave thee on purpose to encrease thy Riches ; for I know that if times should change , and this Gold go to another hand , thou wouldst then accuse Fortune for the loss . This Fable admonishes us to acknowledg our true Benefactors , and to pay them a grateful respect . FAB . XXVII . The Ass's Shadow . DEmosthenes the famous Greek Orator , pleading in Athens the cause of a certain Man , who was there accused of a Capital Crime , and observing that the Judges gave him but little attention ; they being either half a Sleep , or Whispering amongst themselves . And to this purpose , continued he ( raising his Voice somewhat higher , ) O ye Judges ! will I relate to you an admirable Story , if you please , of the shadow of an Ass. At these words , the Judges ceased their Discourse , and having commanded a general Silence : There was a young Man , proceeded the Orator , who in Summer time , had hired an Ass , to carry goods from thence to Megara ; with which coming about Noon to a place on the Road , that afforded no Shelter against the Scorching Beams of the Sun ; and being tired with walking , he took off the Load , and was about to have lain down on it , in the shadow of the Ass ; which the Owner , who went with him to bring back his Beast , would not suffer , but forced the young Man away , and alledged that though he had hired the Ass , he could have no pretence to the shadow of it . The young Man on the other side , insisted on his right ; for I having purchased , said he , with my Money the use of the Ass for this day , he is only at my disposal , and I , as his true Proprietor , during this Journey , ought to have the sole enjoyment also of his Shadow . Heat of Argument betwixt these two , at last produced a Quarrel , and from Words they fell to Blows . But after a fierce Combate , which could not determine the right of one or the other to the Asses Shadow ; with bloody Noses and swel'd Eyes , they were glad to leave off by consent , and to proceed on in their Journey ; both resolving that at Megara they would joyn Issue , and try it out by Law. Demosthenes coming thus far , and observing the Court very attentive to his Fable , made a sudden pause , and was going from the Bar , but being called back by the Judges , and desired to go on with his Story : Are you , said he , so ready to listen to a foolish Tale of the Shadow of an Ass , and yet stop your Ears in a Cause wherein the Life of a Man is in Question ? Can you listen with pleasure to such idle Tales ▪ and are you so soon weary with hearing serious Matters ? After this great man had on this manner given a reproof to the Judges , he took up the subject of his Oration where he left off . Erasmus relates this Apologue in his Adagies : And I could wish ( continues my Author ) that many of our Magistrates Ears now a daies , were not more attentive to such Tales of the Shadow of an Ass , I mean , to things triffling and ridiculous , than to those whereon depend the Lives and Fortunes of poor men in distress . This may also show us that the greatest part of our Quarrels , and Lawsuits , are about the Shadow of an Ass , or Subjects altogether as frivolous . FAB . XXVIII . The Wolf , the Fox , and the Shepherd . AFter a plentiful Dinner a Wolf laid him down to rest before his Den ; where being found by a Fox , he was asked the reason of his lying there on that manner ? I am seiz'd alas ! with a sudden Fit of Sickness , answered the Wolf , which I fear will quickly carry me out of this World , unless it be timely prevented . If therefore , you have the Friendship for me , you sometimes assure me you have , pray be so charitable to go and implore the favour of the Gods for my Recovery . The Fox perceiving his Neighbours Dissimulation , and that all his Grievance was , left in his absence , he should be robed of his great Stores laid up against Winter , pretended to go , but went directly to a Shepherd , whom he instructed where to find the Wolf ; assuring him it was no hard matter to kill him . The man running thither surprised the Wolf and destroyed him . After this , the Fox with great Joy seized on all the Wolfs Stores which were left in his Hole . But the triumph for this Conquest was but of short date , for the same Shepherd came soon after to this Hole , and finding the Fox in possession of it surprised him as he had done the Wolf ; and being about to kill him , Surely , cry'd the Fox , this is a Divine Judgment upon me , after having cuningly circumvented another to his Destruction , who was my Neighbour , that I my self should also suffer Death by my own Treasons . Many times those Persons who out of Envy and Avarice have procured the Ruine and Destruction of others ▪ do happen to suffer likewise themselves , by their own Plots and Machinations . Invidiae ipsissimum praemium est , alienae Felicitatis perire . FAB . XXIX . The poor Man that lost his Daughters Portion . AN Ass , and a large pot of good Wine , was almost all the substance of a poor Wretch , who marrying his Daughter , had promised for her Portion all the Money for which he should sell that Wine and the Ass. But it unfortunately happened on the very Wedding Night , that the Ass fell sick , and just before he expired , as he was strugling for Life , he kicked out his Legs , brake the Pot , and spilt all the Wine ; by which the Bride was deprived of her Dowry . This cautions us not to build our hopes on the things of this World , which are so uncertain . FAB . XXX The Basilisk and the Weasle . WIthin a horrid Den , whose entrance was covered with Weeds and Brambles , dwelt a venomous Basilisk , who there lay in wait to destroy the several Beasts , which unhappily came that way . From thence he had cast his poisonous Eyes on a harmless Weasel , whom he often observed to pass boldly within the Walks of his Precinct , and expected to stick dead with his Looks as it went to drink : But the little Creature by its Prudence , made impotent and void all the endeavours of its wicked Enemy . For this Industrious Warrior being defended by his proper Arms , durst face the dangerous mouth of that dismal Cave , knowing himself safe , whilst equipped with a branch of Rue , which is said to be a Preservative against all manner of Venom ; for with this Herb he always girt his Body , still expecting to meet his Adversary ; and by this means preserved himself from the mortal Contagion . This admonishes a weak man to defend himself prudently against a stronger , and one more powerful than himself : That he take good Advice , stand upon his Guard , and depend not so much upon his own Strength , as Wisdom , in the repelling the Violence , and subtll Stratagems of such Enemies . This may properly be said to be , Confilio & viribus munita defensio . Resistite Diabolo & fugiet a vobis . FAB . XXXI Cybele's Priests and the Ass. THE Galli , who were Priests of Cybele , Wife of Saturn . were wont to carry the Image of their Goddess with them from Town to Town , Singing , making Musick , and strange noises , with Drums and other Instruments ; by which they picked up Money in the several places where they came . These Priests had an Ass , whereon they carried about their Luggage ; which Ass being dead , with his daily hard Labour , his continual Beatings and ill Usage by the Priests ; they flea'd him , and with his Skin headed a Drum. Some People afterwards asking them what was become of their old Friend the Ass , whom they used to make much of ? They were by the Priests , answered on this manner : He had thought he should have been at rest and quiet , at least when dead , but you see we still contiune beating him even after his Death . Phaedrus says : Qui natus est infelix , non vitam modò Tristem decurrit , verùm post obitum quoque Persequitur illum dura Fati miseria . He that is born to be miserable , not only suffers his Afflictions during the course of his life here ; but the rigour of his cruel Fate pursues him , even after his Death . This was the saying of a Heathen , who had no knowledg of a Heaven or a Hell : But more remarkable was that of Aelius Adrianus , the Emperor on his Death Bed. Animula vagula , blaudula , Hospes comesque Corporis , Quae nunc abibis in loca ? Palidula , rigida , nudula , Nec , ut Soles , dubis jocos : FAB . XXXII . Phoebus , Boreas , and the Traveller . BEtwixt Phoebus and Boreas arose once a Dispute , which of them was of greatest strength . The tryal whereof , was at last agreed to be made on a Traveller , whom they saw riding along the Road ; And he of the two , that could soonest force off the Travellers Cloak , should be acknowledged Victor . First then Boreas attacked him with a blustering Storm , whilst the Traveller wrapping himself up well in his Cloak , rode briskly on a long time , struggling with all his might and main against it ; so that the Tempest had not its expected effect upon him . Phoebus next began to dart forth his Fiery Beams , which proving most violently hot , soon made the Traveller Sweat , and melting him still more and more , he was at last forced to pull off not only his Cloak , but his Coat also , and lay them before him on his Horse . Prudence and Policy are better than Strength ; and he is most to be commended , who by reason and fair means , rather than by force , shall bring others to condescend to his desires . Duci voluat Homines non cogi . Men will do that by Perswasion , which they will not be brought to by Compulsion . Moderata vis impotenti violencia potior . And that of Sophocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Non enim ampli neque lato , dorso viri minime falluntur sed Sapientes recte vincunt ubique . FAB . XXXIII . The House Dog , and Hunting Dog : CAreful had the Master of two Dogs been in breeding up one of them to Hunt , but to the other he only gave the charge of his House ; and of what Game soever the Hunting Dog caught , the House Dog had alwaies his share . This the Hunter very much stomacking , could not forbear on a time , to express his Resentment of to his Idle Companion . 'T is very unreasonable , said he , that I should continually be forced to take great pains in Hunting , while you stay lazily at home , and after all , that you must on this manner be maintained by the fruits of my Labour . You blame me wrongfully , answered the House Dog , who in this thing cannot have deserved your anger ; for you should rather quarrel with my Master , who never bred me up to any pains taking , but thus to live on the Labour of others . Those Persons who have been bred up lazily , and to no manner of Business , are not so much to be blamed as their Parents , whose Carelessness or Indulgence , afforded them no better Education . FAB . XXXIV . The Moor or Aethiopian . STrangely was a man mistaken , who having bought an Aethiopian , or Black-a-moor , imagined that that swarthy colour came by the fellows Slothfulness , in neglecting to keep himself clean ; and with great Labour and Industry would fain have washed him white , but it was Impossible ; For all the many changes of Water , and all the pains taken in rubbing and scrubbing him , could not make the Aethiopian change his hue . This shows the Impossibility of changing that which Nature has fixed in Man ; And exposes their Folly , who would attempt things which are impossible to be done . Non poteris rectum Cancris inducere gressum ; Nec leves horrentis Echini reddere sentes . FAB . XXXV . A true History which happened in the time of Augustus Caesar. Related by Phaedrus , in his Fables . 'T IS dangerous both to Believe , and not to Believe ; which I briefly can make out by Examples . For Hippolytus lost his life , because his Father Theseus believed Phaedra , his Sons Mother-in-Law against him : And Troy was destroyed , because the Trojans would not believe Cassandra their Prophetess . Therefore must we carefully examine the verity of every thing ; lest by taking wrong Impressions into our minds , we be induced to give rash Judgments of them . But for fear I should lessen this Truth , by these Fabulous Stories of Antiquity , I shall relate to you a memorable Accident , that I knew in my time . A Man who dearly loved his Wife , and had a Son to whom he was almost ready to give the White Robe ( which was for Youths of about Fourteen or Fifteen Years of Age ) had also a freed man , who plotting to become his Masters Heir , pulled him aside , and whispered false Stories to him against his Son , and more against the Honour of his Wife , who was really chast : At last , he added that which he thought would utterly destroy the Affection he knew he had for her ; That she frequently entertained a Gallant , who used to come to her in private ; which Infamous Correspondence of theirs , would blemish the Reputation of his Family with Adultery . The Credulous Husband transported with rage against his Wife falsly accused , pretended to take a Journey into the Countrey , but privately staid in the Town where they dwelt , and coming home suddenly in the Night into his House , went directly up into his Wives Chamber , where the Son lay a sleep in the Bed with his Mother , who would have him near her , to take the greater care of him at this Age. Whilst the Servants were running about to get a Light , this impatient man not able to restrain the violence of his Jealous Passion , stept towards the Bed ; where , as he groped in the dark , finding the Head of somebody whom he felt had short Hair , he thrust his Sword through his Body , not thinking on any thing but the satisfying his Revenge , for the affront done to his Honour . By and by when the Light came , he saw his Son Murthered , and by him his chast VVife lying in the Bed , who being but in her first Sleep , heard Nothing of what had happened : The Husband when sensible of the horrid Crime he had committed ; he , as a punishment for it , ran himself through the Body , with the same Sword , with which his rashness and credulity had thus made him kill his own dear Son. The Accusers afterwards prosecuted this Woman , and brought her to Rome , before he Centumviri , or Hundred Judges . There was her Innocence blackned with scandalous Surmises , because she remained Mistress of the Estate : But her Friends pleaded hard in her vindication ; 'till the Judges at last were forced to beseech the Emperor Augustus , that he would be pleased to help them to acquit themselves of their charge , they not being able to determine so ambiguous a Matter . This wise Prince having dispersed the Clouds of Calumny , which had 'till then obscured the Ladies Vertue , and penetrated to the very bottom of the Truth of this Affair , pronounced this Judgment ; Let the Freed-man , said he , who was the only cause of all this Mischief , suffer the punishment he deserves : But as for the Woman , who has lost both her Son and Husband , I rather think her worthy of Compassion than Condemnation . For had the Husband taken good care to have examined these scandalous accusations against his Family ; and had diligently made search into the matter to discover its Original , he had not committed so horrid a Deed. Do not therefore slight any thing that shall be told you ; and yet do not immediately believe all you shall hear ; for many times those are guilty , whom you think most Innocent ; and those most maliciously accused as guilty , who are really most clear . The meanest Capacities may learn from this History , not to pass a rash Iudgment only from the insinuating Suggestions of another ; for men being pushed on by different Desires and Passions , do ordinarily act either by aversion or by favour . So you ought not to think you know a man by any report of him , 'till it be confirmed by your own Knowledg . I have been longer upon this subject than ordinary , for the sake of those who are not so well satisfied with short Stories . Ne sis credulus maxime Criminatori . FAB . XXXVI . The Wasps , the Patridges , and the Husband-man . CErtain swarms of Wasps met with some Coveys of Patridges , who being all very thirsty , went together to a Country-man to beg of him VVater to drink , promising to make him a large requital of the Favour . The Patridges would oblige themselves to dig his Vineyard so well , that his Vines should yield next year an extraordinary plenty of Grapes : And the Wasps with large protestations engaged to defend his Vineyard from Thieves ; by their continual rounding it . I thank you Friends , said the Country-man , for your kind offer , but I have a pair of Oxen , which though they promise me nothing , yet perform all this work for me : 'T is therefore more fit I should with water gratifie them , than you . We are not obliged to maintain and encourage those who are Idle and Unprofitable , whose only aim is to live by their boasting pretences , but are known to perform very little . FAB . XXXVII . The Serpent and the Crab. THere being a Friendship made between a Serpent and a Crab , they dwelt lovingly together , till the Crab , who was of a plain and simple behaviour , had observed certain cunning Tricks , practised by the Serpent upon him , which he disliked , therefore admonished him friendly to leave off that malicious subtility , and change those his ill manners . But the Serpent slighting this wholsom Advice , the Crab watched an opportunity , and catching him asleep , pinched him so strongly with his Claws , that he killed him ; who as he was dying , stretched himself out at full length . This the Crab perceiving , Ah , cryed he , Hadst thou when living , been thus streight and plain in thy Actions as here thou lyest , thou hadst not undergon this severe punishment of this incorrigibleness . Those Persons who run on in ill Courses , and neglect good Counsels of prudent men , do most commonly happen to receive a just reward of their wickedness . FAB . XXXVIII . The Country-man and the Stork . FOr destroying Geese , Cranes , and other Fowles , which spoiled his Corn , a Country-man had set up Nets , and in them took also a Stork , who earnestly implored his Favour for the saving her Life ; alledging she was no Crane , but an innocent Bird , that did injury to none : And in one respect , which was the performing her Duty to her Parents , far excelling all other Birds , because she took a diligent care to preserve and nourish them in their Old Age. All this , said the Country-man , is no Argument with me , for since you have been taken in ill Company , you shall ' een suffer with them . This Fable shows the danger of keeping bad Company ; for whosoever associates himself with ill men , that live by unlawful Courses , though he be innocent , it often happens that he also shares their punishment . Improborum Contubernia fugienda sunt , ne fo rs cum ijs deprehensi , alienae improbitatis cogamur poenas luere . FAB . XXXIX . The Hog and the Fox . TO a Market , as a Man was driving an Ass loaded with a Hog , a Goat , and a Sheep ; the Hog cryed and made a lamentable noise all the way : which a Fox hearing , asked him the reason of ? since his Companions suffered themselves to be so carried without murmuring . Alas , answered the Hog , I have but too much reason to afflict my self on this manner ! For I know that the Sheep furnishes my Master with Wool for Clothes ; and the Goat with Kids for his Table , as well as for increase of the Breed , and likewise with Milk to make Cheeses ; But wretched me , whom he knows fit for nothing else , I must expect he designes me only for the Slaughter . They are not to be blamed , who lament for some Calamity they foresee is most certainly coming upon them . Non bisogna serrar la bocca quando parlar ti tocca . Ital. Non opportet tacere , loqui ubi est necesse . FAB . XL. The Drunkard and his Wife . STriving to reclaim a Drunken Husband from that filthy Vice , a poor Woman thought on this Contrivance ; She finding him on a time asleep , and , in so beastly a condition , Drunk , that he lay like a dead man ; She had him taken up and thrust into an old Tomb , amongst dead mens Bones , and there shutting him up left him . Afterwards , when she thought he might be come to himself , she returned to the Monument and knocking ; her Husband , who by this time was awake , asked who was there , and what they wanted ? I am come , answered the Wife , disembling her Voice , to bring Victuals to the Dead . Prethee , said the Husband , hast thou brought any Drink , for I hate to hear of Victuals and no mention of Drink . These words renewed the good VVomans sorrow , who beating her Breasts and wringing her Hands , Alas Husband ! cryed she , I find I cannot reform thee by any Art , thou art so confirmed in thy Vice by custom , that in thee now 't is become a second Nature . This admonishes us not to accustom our selves to vicious Actions , because it makes such men proceed on in them , and are hardly ever to be reclaimed . FAB . XLI . The Cat and the Cock. BY a quick surprise had a crafty Cat seized a Cock , whom he was about to eat , but wanting a plausible pretence for it , he charged him with the insufferable disturbance he gave to men , that they could not lie at quiet in their Beds for him . To which the Cock for his Justification alledged , that he did it to call them up to their Labour and necessary Occasions . But how , thou libidinous Creature , demanded the Cat , can'st thou excuse thy self , that in spight of all the Laws of Nature , dost incestuously mix with thy Mother , thy Sisters , and thy own Children ? I study in all this , replied the Cock , to promote my Masters Profit , that his Hens may lay him the more Eggs. VVhen the Cat could fix no Crime on the Cock , of which he did not clear himself . VVell , but added this unjust Creature , though thou canst thus readily answer my Accusations , thou canst not satisfie my hungry Stomach , with thy pramatical Arguments ; and saying this , he tare him in pieces and eat him . When a wicked man would injure poor men , whom he has in his power , he seldom wants a fair pretence to do it : Or at least to whatsoever shall be objected justly against him , he urges an unjust Force for the obtaining his will. Homo malus millies plura mala , quam Fera facere potest , An ill man can do a thousand times more mischief than a wild Beast . Cum in vitae officijs caespitare homines incipiunt , ut utile honesto anteponant , facilem alterius nocendi occasionem captant ; atque quod jure nequeunt , per vim & nefas experiuntur . FAB . XLII . The Gardiner and his Dog. IT was an Act of great kindness and charity in a Gardiner , to venture down into a Well , for saving his Dogs Life , that had faln into it by chance . But the foolish Cur insensible of his Masters wonted goodness to him , thinking him come to assist in drowning him , bit and tare this kind man. Which usage angring the Gardiner , he made haste to clamber out , and leaving the Dog there to perish ; Art thou not , said the Man , an ungrateful Cur , that whilst I was charitably endeavouring to preserve thee , wouldst thus basely have murthered me ? This Fable blames Folly and Ingratitude . To the same Effect another Story is told , of a man who riding on a dull lean Horse , upon the side of a high Hill , and in a narrow Path , from whence was a very deep Precipice ; he perceived by the Horses going that he had got a Stone in one of his hind Feet , which while his Master , being alighted , was endeavouring to pull out , the ungrateful Horse , had with a kick , almost thrown him down the Hill. To revenge which malice and stupidity , the man coming up by his Horses side , as if he would have mounted again , gave him with all his force a violent push , which tumbling him to the bottom , and breaking all his Bones ; There said the good man in great passion , is a trick for your trick , and the Stone in your Foot still . Horace speaking of such dull Fools , as are painted out by this Dog and Horse says . Quis enim invitum servare laboret ? FAB . XLIII . The Bear and the Fox . TO a Fox was a Bear extolling his own good Qualities , and valued himself upon this , that he scorned to feed on the dead Carcases of any Creature whatsoever : Methinks , answered the Fox , it would be much more for your Credit and good Reputation , to boast that you preyed not on the Living . A Check to those who glory in that whereof they rather ought to be ashamed . FAB . XLIV . The Oxen and the Axeltree . AS a Team of Oxen were drawing a heavy Load of Timber , they often heard the Axletree make a creaking and complaining noise . To which one of the Oxen turning in displeasure ; While we , said he , take pains to draw the Load , what need you make all this out-cry . Amongst Labouring Persons , the Idlest , and such as take least pains , are generally they who talk and complain loudest of their hard working . FAB . XLV . The King and his Fabulist : A Young Scholler , who much delighted in hearing Fables , importuned his Tutor to tell him a very long one . Take heed , said the Tutor , the same happen not to you , which once did to a King from his Fabulist . Good Sir , said the Youth , let me know what that was ? The Tutor then related to him the Following Fable . There was a King who kept a Fabulist , or Composer of Fables , that when the King was inclined to Mirth , was to tell him five Fables , Tales , or Jests , for his Recreation . Now it chanced on a Night that the King being somewhat indisposed , and not able to fall a Sleep , sent for his Fabulist , commanding him to tell some other Tales , over and above the usual Number . He unwillingly obeying , quickly told three : but the King complaining they were too short , bad him think on others that were longer ; after which he should go to Bed. The Fabulist then began another on this manner . Once upon a time , there was a Country-man , who having by his Industry and good Fortune got together a considerable Sum of Money , went to a Market and bought with it two Thousand Sheep ; but in his Journey home , could not possibly get his Sheep over a River , neither by the common Ford , nor the Bridge , by reason of a sudden Flood , caused by some violent Showers of Rain , newly fallen there . The Country-man was troubled to think what he should do in this distress ; til at last he found a little Boat , in which he could make shift only to Ferry over a couple at a time . With this was he forced to begin to Row over his Sheep , by two and two ; and saying these words the Fabulist fell asleep . But the King calling , awaked him , and bad him proceed on in his Tale. May it please Your Majesty , said the Poor man , rubbing his Eyes ; The River is broad , the Boat small , and the Number of the Sheep very great ; I beseech you let the Countrymans Sheep be all Ferried over , and then I shall tell Your Majesty the conclusion of my Fable . VVith which pleasant saying , the King who was such a Lover of Fables , was well enough satisfied . If therefore , my Child , said the Preceptor to his Pupil , you henceforward trouble me with your Impertinency to tell you long Tales , I 'll put you in mind of this , to make you be contented with what I think fit to tell you . Tanto es lo demas , como lo de menos . Sp. Too much of one thing is good for nothing . FAB . XLVI . The Dog , the Ass , and the Fox . DOubting his of own Ability singly to encounter a VVolf , a young brisk Dog resolved to seek out a Companion , on whose Courage and Assistance he might depend ; and meeting an Ass , whom he concluded to be of sufficient Strength , because he had often seen him carry very heavy Burdens ; and having heard his VVar-like Voice , sounding like a Trumpet , he could not but suppose him Valiant , and a fit Companion to join in this Enterprise . Whereupon taking him for his Assistant , away they went together to give the VVolf a Challenge , that they might provoke him to the Combate . But so soon as the Ass saw him approach with that grinning Fury towards them , he ran his way , leaving the Dog to Fight it out alone . We cannot Iudg of any mans Valour , neither by the greatness of his threatning Words , nor the strength of his Body . No todos los que estudian , son letrados , Sp. Non omnes qui habent Citharam , sunt Citharedi . All those who bluster in Red Coats and Scarves , are not fit to be made Generals . FAB . XLVII . The Wolf and the Woman . ROving about in search of Prey , a hungry Wolf came one Morning to a Country Cottage , where he heard a Child cry , and the Mother endeavouring to quiet it , often threatning to give him to the VVolves that should eat him . By this saying , the VVolf was put in hopes of a good Meal , and waited there all day in expectation of having the Child thrown out to him ; but in the Evening the Child was quiet , and his Mother making much of him : Thou art said she , my best Boy ; if any VVolves come for thee , we 'll set the Dogs on them and kill ' um . The VVolf hearing this , was sensible that he had all this time , been under a Delusion ; and turning him in anger ; I 'll be gone ( cryed he ) from this House , where they say one thing , and intend another . This Fable may be told to those whose Actions and VVords do not agree ; who make large Promises , whilst they think of nothing less than the performance of them ; Or according to a Spaniards Note upon this Fable of Avienus ; El que no quiere ser enganado , no deve dar credito a la fe●y inconstancia de las Mugeres ; and again , No deves de confiar en palabras de muger . Both which may be explained by the Old Latin Saying ; Mulieri ne credas ne mortuae quidem . FAB . XLVIII . The Kid and the Wolf. ' T VVas a strict and prudent charge , that a She Goat left with her beloved Kid , at her going abroad ; That upon pain of her Displeasure , and at the Peril of his own Life , he should on no pretence whatsoever suffer any one to enter within the door of the House , no , nor open it , till her return . Which command a VVolf over-hearing , went thither presently after the Mother was gone , and knocking , counterfeited the Goats Voice , demanding entrance . But the wary Kid perceiving the Deceit , preremptorily refused him : T is true , said he ; thou dost cunningly imitate the Voice of a Goat , but I can plainly see a Wolf through the Chinks of the Door . T is a safe and profitable thing for Children to obey the Commands of their Parents , who know by good experience , what is best for them . FAB . XLIX . The Gods and Momus . JUpiter , Pallas and Neptune , were heretofore striving which of them should give the fairest Gift to the World ; First the mighty Iupiter created a Man ; In the next place , the Goddess of Arts built a stately House ; and lastly , the Deity of the Sea made a fierce Bull. Then Momus the busie Judg was summoned thither , commanded to view them well , and to give his opinion of them . He , after surveying them , began to find fault with Neptunes placing the Bulls Horns in his Fore-head ; alledging , that those Weapons of War , might more properly have been fixed on his Shoulders , with which he would have been able to charge his Enemies with greater Force . Next he began to Carp at the Mind and Understanding of Man , that was shut up in his Breast , but might have been much more conveniently placed without him , or be seen through a Window , that so all the Thoughts of his Heart might be discerned . And as for the House he disliked it , blaming the Contrivance because it did not move upon Wheels , that its Master might be able to go about in it , and remove into other Countries upon Occasion , to avoid ill Neighbours , or to shun some great Evil that threatned him . This Apologue exposes the rash and foolish Disparagers of good Things , because they would have a great value put upon their own Iudgments . Aristotle mentions a Fable almost like this , in his Third Book De partibus Animalium , and shows tho Folly of Momus 's Ridiculous Opinion herein . Damnari , carpique etiam rectissima possunt . Faern . The most perfect Things may be carped at and condemned : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . FAB . L. The Devout Seamen in a Storm . WHilst a Ship was miserably tossed about by a violent Storm , the Seamen and Passengers were zealously offering up their Prayers to their several Gods , Demi-Gods and Heroes ; One to Cebele Mother of the Gods , Another to Castor and Pollux , a Third to Hercules , Others to Saturn , Pan , Iuno , Ceres , Venus , Neptune and the other Sea Gods , &c. according as their Devotions enclined them ; beseeching them earnestly that they would interceed with Iupiter the great Deity of Heaven and Earth , for their Preservation in this their Distress . Which Error of theirs , a Prudent Officer of the Ship observing , Alas , my Friends , said he , ye know not what ye do , for before these lesser Gods and Demi ▪ Gods can leave their several Occasions , go to Iupiter , and supplicate him on your behalfs for our Deliverance : Our Ship may be left to perish in the Sea. Let us therefore address to him , who is the supream Disposer of all things , and implore his Help , for he is best able to deliver us in this Exigency , is most ready to hear us when we call on him , and needs not the Mediations of others ; for that methinks would be to derogate from his Almighty Power , and to give Attributes to them , which belong to none but to their Soveraign only . This discreet Advice they all followed , and in a little time the Storm ceased . When the help of one is wanting , who is able to give it , is also ready to admit of our Petitions , and willing to assist us , why should we fly to others for it , who are not capable of affording it ? FAB . LI. The Peach Tree , and the Apple Tree . BETVVIXT A Peach Tree , and an Apple Tree , arose a Question , which bare the best and fairest Fruit ? each speaking in praise of her own , and dispraise of that which her Opponent bare , in the most violent and passionate Terms she was able to express : All which a Bramble in a neighbouring Hedg hearing , he came forth to them , and putting himself betwixt them ; You have quarrelled enough , said he , about nothing , For since each of you bear Fruit which is admirably good , and beautiful in its kind , what need you thus carry on a needless Brabble . Let me therefore advise you to be Friends , that you disturb not the Peace and Quiet of us all , to engage us in your private Quarrels . Mean Persons do often by their prudent Conduct , compose Differences betwixt Men of considerable Rank and Quality . FAB . LII . The Young Mole , and its Dam. THE Mole is a Creature naturally blind . One of which calling on a time to its Dam , Mother , said she , I smell a very strong scent of the burning of Frankincense ; A little while after , I hear , added she , a noise as of a Smith hammering Brass ; And a third time , I see , continued she , at some distance a high Chimny . Her Mother hearing these Extravagancies , Daughter , said she , gently reproving her , so far as I can perceive by thee , Nature has not only made thee destitute of the sense of seeing , but likely of those two other Senses of hearing , and smelling . Boasters while they pretend to great Things , are for the most part discovered and confuted in the smallest Matters : Hoc lucrum mendacij Fabricatores consequuntur , ut nec cum vera dixerint fidem inveniunt . Inventors of Lyes obtain this Benefit , that when they speak truth , they cannot be believed . FAB . LIII . The Shee Goat , and the VVolfs VVhelp . AShe Goat armed with indifferent large Horns , began to have good Thoughts of her own Ability to encounter , or at least defend her self against , any of the other Beasts which frequented those Pastures . And meeting once a Wolfs Whelp , she was advancing briskly towards him : But he who knew himself not able to resist her , by reason of his tender Age , began to flatter and praise her ; by which he so far insinuated himself into her favour , as to have the Confidence of beging leave to Suck her Duggs , whose Milk he pretended to long for ; alledging that to him , who was so young and weak , and had been so long deserted by his Mother , it would be a Cordial Nourishment , and of no great Prejudice to her . This request was kindly granted by the Goat , who without considering it , fed a most dangerous Enemy : But when she saw him grow up bigger , she began to fear him ; and tho she had before treated him as her Son , yet so soon as she became sensible of the hazard her Life was in , she for the future avoided him , considering she nourished her own Destruction . It may be a charitable and prudent thing to lend assistance even to an Enemy , upon some urgent Occasion ; but not so as to incommode our selves , or to give him a greater Power than we have ; by which he may be able to offend us . Insignis cujusdam Prudentiae est , ita Inimico necessitate urgente commodare , ut tibiipsi non incommodes . FAB . LIV. The Old Man and the Three Cheats . FOR a Sacrifice to some of the Gods , had a Zealous Old man bought a Kid ; but carrying it home , was espyed in his way by three men , who took delight to put cheating tricks on those they thought Ignorant ; and guessing this man to be such , they plotted together how they might become Masters of the Kid. To this end they accosted him , one after another . The First , Saluting him , I wonder , said he , that a Man so grave and sober , as you seem to be , should thus madly carry a Dog on your Shoulders . 'T is ridiculous enough , said the Second as he passed by , to see a Man of your Years and Gravity find no better Imploy ment than thus to walk about with a Dog at his back . Father ▪ said the Third , coming up to him , is this Dog to be Sold , that you lug him about on this manner ? The good man hearing the first mans saying twice confirmed , believed it to be really a Dog , and that himself all this while , by reason of his Age had been mistaken ; so that being ashamed of his Error , he let fall the Kid , and going home , left it for them , who carryed it away , and made merry at the eating it . A false thing being confirmed by often Repetition , comes at last to be believed , and to pass for a current Truth . FAB . LV. The Lyon , the Wolf , and the Fox . AGe and Sickness having Obliged the Royal Lyon to keep within his Den ; all the other Beasts went to make him their Visits , except the Fox ; which neglect being ill resented , the Wolf laid hold on this occasion , and most maliciously suggested to the Lyon , that it was for want of respect to him who was their King , that the Fox came not to pay him his Duty . Whilst the Wolf was thus impeaching him ; the Fox by chance entered the Cave , where he heard by the close of the Speech , how vehemently he had been accused , and perceiving the Lyons passion to be extreamly moved at this Information ; he , with great presence of mind , thus expressed himself . Who amongst all your Subjects , Royal Sir , has shown that care and concern for the Life and Health of his King as I have done ? who have been travelling many Countries in search of a Medicine that might Cure you ; and now at last , by my great Industry , have , I hope , found out a present and most effectual Remedy for your Distemper . The Lyon over joyed at the News , asked what it was ? It is to take a Live Wolf , answered the Fox , strip off his Skin , and wrap it about your back , where your chiefest pain lies . This must be applied while the Skin is reeking warm ; and in a short time it will give you ease . The Lyon hearing this , commanded the miserable Wolfs Skin to be torn off , which was immediately done , and applied to the Lyons back . And as the wretched Creature lay gasping on the Ground , the Fox looked earnestly on him , and speaking low , Let none hereafter , said he , presume to Incense his Prince to anger , against another as great and politick as himself ; but rather let him endeavour to pacifie him with fair words , by which he may prevent a mischief falling upon his own head . VVho make it their Business to ruin others , are commonly observed at last to suffer by their own Stratagems . FAB . LVI : The Viper and the Fox . UPon a Bunch of Thistles , as a Viper sate Swimming , which the Current of a great River by chance had washed from the Shoar , and was carrying away down the Stream ; a Fox espyed him , and calling in Derision to him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thou art even a fit Marriner for such a Vessel . Against ill men , who miscarry in some dishonest Enterprises . FAB . LVII . The Monkey , the Cat , and the Chestnuts . MAny Attempts had a Monkey made for some Roasted Chestnuts , which he saw lying in the Embers , and earnestly longed for , but could not come at them with safety to his Fingers ; nor could he reach any Instrument , that would serve to draw them to him . At last he contrived to effect the business , by means of a young Cat , who lay sleeping in the Chimney Corner . Her he caught up , and holding her fast in his Arms , stretched out one of her fore Feet , and with it pull'd out the Nuts . The injur'd Cat afterwards expostulating in Tears with the Monkey about her burnt Claw , asked him how he could be so cruel to her , whom he must needs think to be as sensible of the Fires heat as he was ? And that from himself he might take Example of the Infirmity of another . The Monkey in few Words eluding her Complaint , I cannot said he , deny but that this Jest was somewhat rough , yet ought you not to grumble at so small a matter because it is a very wicked thing for any one to live so sloathful a Life as you do Very much do those Men resemble this crafty Monkey ▪ who in some affair of great Difficulty , will for their own Advantage make use of others ▪ even to the hazard of their Lives ; and by deluding Perswasions or down-right Force , care not what Mischiefs they plunge their Instruments into , so they may attain their own Ends , and keep themselves scot-free . FAB . LVIII . The Unjust Governour forced to refund . THE Governour of a Province , who had exacted unwarrantable Sums of Money in the Collecting of his Taxes , was called to account for his Extortion , and afterwards forced to make Reparation to the respective Persons concerned ; which he did with much Reluctancy , Of whom one of that Province said , This our Praetor Imitates VVomen ; who when they conceive Children , do it with great Pleasure , but their bringing them forth , is with incredible Pain and Torment . VVe should not unjustly take away other mens Goods , lest we be forced shamefully to return them again , to our great Sorrow and Trouble . FAB . LIX . The Fox , the Cock , and the Dogs , SHarp set with Hunger , came a Fox towards a Cock and his Train of Hens , who espying his approach , Flew up into a Tree : Which sudden retreat the Fox disliking , and seeing they were out of his reach , he changed his measures , and drawing nearer them with respect , kindly saluted them , asking the occasion of that disorder they seemed to be in ; and if the happy News had not as yet come to their knowledg ? I hear no News , answered the Cock , nor know I what it is you mean. 'T is , replied the Fox , what you will be much pleased with ; and I come hither on purpose that you may share the Joy with me . You are to know , continued the Fox , That at a general Conference which has been lately held for the publick Good , there is a perpetual Peace established amongst all Creatures , in such manner , that from hence forward , being free from all Fears and Jealousies , we shall all live together without doing one another any harm or injury ; you may therefore securely come down , and let us celebrate this happy Day . The Cock perceiving the Fox's subtilty . You bring us , said he , most joyful News : And at those Words he stretched up himself to raise his Head as high as he could , seeming to look at something that was at a great distance . The Fox therefore demanded what he looked so earnestly at . I see , answered the Cock , a couple of Hounds come swiftly running this way , and Imagine by their Speed , that their Errand is to Proclaim the Peace here . Then fare ye well , said the Fox ; For I must tarry here no longer , but take care to secure my self in time . Why , demanded the Cock , what need you fear any harm since the general Peace is made ? Because , reply'd the Fox , these Dogs may not perhaps have heard of the Ratification thereof , as yet . On this manner is it necessary to answer one subtilty with another . Un engano con otro se deshecha ; say the Spaniards . One crafty trick may be defeated by another . FAB . LX. The Weasle , and the Man. IN a Mouse Trap , a man happened to catch a Weasle , who seeing she could not make any escape ; Pray , said she , be so courteous to let me go ; for you know I have done good Service , in clearing your House of Mice and Rats . Had you done this for my sake , answered the man , I would have spared your life , and given you your liberty ; but you kill'd those Vermin for your own ends , to eat of them , and to keep for your Stores ; and what Provisions the Mice left , you used to spoil , or with them to feast your selves . So that you cleanse my House indeed , but it is for your own Profit ; and your Intention was to serve your self , not me . VVe should take notice of the Iust Intention of every Favour done us , and not barely the Pretence of it . FAB . LXI . Mercury and Tiresias the Diviner . MErcury being desirous to try whether or no Old Tiresias the Theban Prophet who had been many years blind , was so skilful in the Art of Divination , as he was famed to be . To this end , therefore the God took on him Humane Shape , and having first driven away the Old Man's Oxon which fed in a Pasture near the City , he came to Tiresias , as if he would consult him in some Affair . In the mean time , an Account was brought of the loss of the Cattle . At which News , the Prophet was troubled , and taking Mercury with him , he walked abroad into an open Field , that by the flight of Birds , he might discover the Thief . He therefore bad Mercury look about and tell him if he could see any Bird in the Air ; Mercury told him , he saw an Eagle , which flew from the Left hand towards the Right . That does not do our Business , said Tiresias , therefore try if you can see some other . A little while after Mercury , acquainted him , that he observed a Crow sitting in a Tree not far off , which often raised her Head , looking up towards Heaven , and afterwards enclined it down towards the Earth . Tiresias then Understanding the whole matter . This Crow , said he , swears by Heaven , and by the Earth , that if you have a mind to it , I shall have my Oxen restored safely to me again . This Fable may properly be used to a Thief , before he knows he is discovered . FAB . LXII . The Lyon , and the Bear. THE Lion , King of the Beasts , preparing to fight with the Birds , set his Army in Order for the Battle , composed of all the several Species of Creatures under his Dominions ; None were excused from their Duties , the very Ass , and the Hare , amongst the rest were drawn up in some of the Battallions ; which a Bear observing , asked the Lion of what advantage two such Creatures could be in that Army ; the one notorious for Dulness , and the other for his timerous Cowardice ? Oh , they are of considerable Use , answered the Lion ; For the Ass with his Braying , will serve as a Trumpeter to Encourage my Army to fight ; and the nimble Hare , as a Courier to carry abroad my respective Orders and Dispatches , when Occasion shall require . No one is so contemptible , but may serve us in some Employment or other . But such a one , must always show his Desire and Readiness to serve ; Servi Dominorum sequantur imperia . And Q. Curtius advises well . Servo utilius est , says he , parere Domino , quam afferre Consilium . FAB . LXIII . The Swallow , and the Nightingale . IN the Solitary Woods , as a Swallow for her Pleasure was by chance flying about , she espyed a Nightingale sitting alone , and sweetly singing ; where she was bewailing in most passionate Notes , her own Misfortunes , and the untimely Death of her Nephew Itys . The Swallow coming towards her , and saluting her ; Dear Sister , said she , whom I am much rejoyced to see , this being the first time I have ever been so happy since we left our beloved Country of Thrace : Let me entreat you to leave these unfrequented Desarts , and come with me to the Villages amongst Men ; where we shall dwell together , and love each other as Nature obliges us . For there thou mayst sing to those who will admire thy Musick , and not to Wild-Beasts , Deaf Trees , and Rocks . Pray give me leave kind Sister , answered the Nightingale , to continue here in my Retirement . For alas , the very sight of a House , or any Conversation with Men , brings to my Memory all my past Calamities . 'T is better to live quietly in a Wilderness , than with Trouble and Vexation in the most Magnificent Palaces . To those who have suffered some grievous Misfortune , the very sight of the Place where it happened , renews their Affliction . FAB . LXIV . The River Fish , and the Sea-Calf . BY force of the Stream , a fresh-water Fish was carryed down a River into the main Ocean , where boasting of the Noble Race , from which he was descended , he dispised all the Sea-Fish , that happened to converse with . Till a Sea-Calf , not able to endure his Haughtiness and Folly , thus checked him . Should thou and I be taken , said he , and carried into the Market together ; thou wouldst soon change thy Opinion of thy own value , seeing me bought for a Noble Man's Table , and thy self slightly disposed of for a Meal to some Peasant . Great Boasters are commonly derided , and silenced , by Speeches which they are grieved to hear . FAB . LXV . The Fight betwixt the Birds and Beasts . VEry bloody was the Battle betwixt the Birds and the Beasts , which being maintained on both sides with great Obstinacy , the Event continued doubtful for some time ; during which , the Batt observing the furious Charges made by the Beasts , their mighty strength , and the Greatness of their Bodies , she became fearful of the success , quitted her Party , and sided with the Beasts . But the Eagle having his Army strengthned by fresh supplies , pressed upon the Enemy so vigorously , that after a considerable slaughter , the Beasts gave way , and were constrained to run ; leaving the Birds Masters of the Field . After this Battle a Treaty being held , in order to a Peace between them ; the Articles were agreed on , signed , and ratified on both sides . Then was the treacherous Batt , brought and tryed before a Court Marshal , for deserting her Colours , all her Friends and her Kindred , and Fighting against them , in service of the Enemy : For which unnatural Crime , she was sentenced to have all her Feathers stripped off , and that she should never dare to appear again in the Suns light , but fly about in the Night-time naked . And after this , she was ever-more had in contempt , as well by the Beasts as Birds . It is not reasonable that they who Desert their Relations and Friends in their Adversity , should afterwards partake of the Advantages they may come to enjoy in Prosperity . It also stigmatizes such as basely renounce their Country , to assist the Enemies of it . And though it may seem strange that Aesop should not punish this treacherous Bat with Death ; yet if we consider that he who is once Executed , is for ever taken from the presence of the living , and in a short time forgot : But our Traytor in the Fable , has a mark of Infamy set on him . He is striped of his Equipage , and Condemned never more to appear in the Suns light ; whereby he is made a living Example , for ever , to deter others from being Guilty of the same detestable Crime . Nor does the Bat get into favhr with the Beasts , but they according to the Old Maxim , Love the Treason , but Hate the Traytor ; No es Buen Ciudadano el que tratta , con los Enemigos de la Ciudad , como no pueda alguno serbir a dos Senores . He is no Friend to his own Country , who assists the Enemies of it , on any pretence whatsoever . FAB . LXVI . The Estridge . THE Estridg , called Strutho-Camelus , is a Creature bred in Africk , partly a Bird , and partly a Beast ; It hath but two Legs , and the Hoves of its Feet , divided like those of a Hart ; it is feathered also , and hath Wings , but cannot raise its self from the Ground . This Creature at the great Battle aforementioned of the Birds and Beasts , had the Misfortune to be taken Prisoner by the Beasts , who were about to treat him as an Enemy ; but he showing his Feet , asked them , if they supposed him a Bird ? By which , the Beasts being deceived , suffered him to remain with them in safety . Not long after , when it was towards the end of the Battle , the Estridge was again taken by the Birds ; amongst whom , being in danger of losing his Life ; he affirmed , he was a Bird , and for Proof thereof , shewed his Wings , Head and Bill . On this manner , he imposed on them both , and preserved himself . This Fable shows , that those who pretend to serve Two Masters , do on this manner , play fast and lose with both . Deficit ambobus qui vult servire duobus . FAB . LXVII . The Ape and her Young. THE Female Ape is reported to bring forth two young ones at a time ; of which she fondly loves one , and cares but little for the other . One of these Female Apes , with her Twins , was running away to avoid an approaching Danger , having that which she best loved , in her Arms , and the other hanging on her Shoulders ; But in her hasty flight , she chanced to strike the head of her Darling against a Stone , of which bruise it dyed . Whilst the other for whom she had so little Affection , hanging fast about her Neck , escaped without harm . It often happens that the Son least beloved by his Parents , has better Fortune than the Darling , who is too frequently spoiled by their over fondness of him . When he must not , for fear of prejudicing his health , and killing him , he expos'd to the heat of the Sun , to the cold Winds , nor to the Rain , or any unseasonable Weather ; Is not this to make him effeminate ? When there is such Care to be used about the choiceness of his Diet , the feeding him by Weight and Measure , and often Physicking him : Is not this the ready way to throw him into some dangereus Distempers , and to hasten his Death ? Why then should Childrens Constitutions , be accustomed to that which may fail , and not rather to that which they may scarcely expect ever to miss of ? Is it possible , to make them hate Idleness , and yet breed them up only in Wantonness and Pleasures ? To teach them Sobriety , and yet suffer them to go on in an uncontrollable Course of Rudeness and Extravagance ? And to take from them all Apprehension and Dread of their Enemies , whilst they are made afraid of every cold blast , or showr of Rain . And yet this excessive Fondness of Parents , has far worse Consequences , since it corrupts the very Soul. For if good Instructions be a second Birth , and if that depend on , and be improved by the checking of Vices , to which our Nature is but too subject ; Do not the Indulgent Mothers destroy their Children , whilst they will not suffer them to receive a just Correction for their Faults ? If they be permitted to run on in a full Carrier of their Rage and Revenge ; is not this to encourage them hereafter to be Assassinates ? If they be left to execute their private Piques , and Malicious Tricks , on their Brethren or Companions , is not this to make them become Traitors ? If they be not chastiz'd for their loose , and obscene Words , and Discourses ; Is not this to give them a fair Encouragement to Lewdness and Dehauchery ? And if they be commonly suffered to eat to excess ; is not this to make them Gluttons ? So that I may say of such Mothers ; It had been better they had been Barren , than thus promoted the Ruin of their Children . Hence I infer that Youths , the less they are Humored in their own idle Fancies , and Extravagancies , and the less indulged by the Fondness of their Parents ; become afterwards the more Sober and Vertuous . For we find that by these means they attain to a strong Constitution of Body , which makes them Generous and Adventurous Men ; That Exercise makes the best Blood ; That Sobriety in their Child-hood is confirmed in them , when at mature Age. And in a word , that Youth not spoil'd by Flattery , is capable of all Vertue . FAB . LXVIII . The Fishers . WIthout any Success had certain Fisher-men been tiring themselves all day ; but in the Evening as they were Rowing empty homeward ; a great Fish , was pursued in the Water by some other , more powerful than her self , leaped for Refuge into the Boat ; and was taken by the Fishers ; who carrying it into the City , sold it for a great price . What Art and Industry cannot effect , is sometime done by chance . FAB . LXIX . The Archer and the Bear. IN search of Game , as an Archer with his Cross-bow and Arrows went prying through a Wood , he espyed a Dear , which he shot , and hanging it at his back , was carrying it home . But in his way , he met a terrible Bear ; This he coveted also to make his Prize ; wherefore laying down the Dear , he let fly a poison'd Arrow , with which he pierced the Bear through the Body . The fierce Beast being sensible of the mortal Wound he had received , made up to revenge it on his Enemy , and seis'd the Archer , as he was just prepared to have seconded his shot ; Which forced him to let fall his Bow , ready drawn , and fixed with another poysoned Arrow , and endeavour to resist the Bear 's fury ; But this was in vain , for being soon wounded and miserably torn by him , they both fell down dead together . Presently after a Wolf coming that way , and seeing such a stock of Provision lye there on the ground , rejoyced ; yet was so covetous , that though he had a good Appetie he resolved to save it till another time , and content himself at present with the Bow-string ; which beginning to catch hold on with his Teeth , he pressed down the Button of the Wrack with his Nose , and shot himself through the Heart . Unreasonable Avarice is the Occassion of many a Man's Death . FAB . LXX . The Horse and the Wolf. A Good Inclination had a fierce Wolf , pushed on by his keen Appetite , to attack a Horse which he saw feeding in a Medow ; but doubting his own Ability to master him by plain force ; he resolvd to try what he could do by Policy , and advancing towards him , began to boast of his admirable skill in Physick , and Chyrurgery ; kindly offering him his Service if there were Occasion . The Horse perceiving his drift , Most opportunely , said he , has Apollo sent thee his Son , another Esculapius , to assist me in my Distress ; and counterfeiting a Lameness , he told the Wolf , he had by chance struck a Thorn into his hinder Foot , and extreamly wanted his help , to ease him of the Torment , he then endured . Which the Wolf readily promised , telling him , That since there appeared to be no Tumour in the Place affected , he doubted not , but that having once drawn out the Thorn , he should with the first Application , make a Cure of it ; and stooping to take up the Foot , the Horse gave him with all his strength , so violent a kick , as left the counterfeit Physician for some time half dead on the Ground , and then ran away . After a while , the Wolf recovered his Spirits , and getting up as well as he was able : I have small Reason to complain , said he , sighing ; for this cursed Horse has made but a just Retaliation of Fraud , and paid me home in my own Coin. Every Enemy is to be feared , but especially he who pretends to be a Friend . Fere fit ut qui de aliis circumveniendis ac supplantandis satagunt , simili aut majori astu illusi suae Fraudis talionem reportent , & quod in Paroemia est , In scrobem incidant , quam alteri effodèrunt . Another Author says very well . Insidiae Insidiatori insidiosae . Treachery for the most part proves Dangerous to the Contriver . And the Italians have a Proverb , L' vfficio , in ch' egli vale , ogni uno far ' deve . Every Man should Exercise the Trade he has been bred to . FAB . LXXI . The Hen that laid Golden Eggs. A Woman had a Hen which every day laid an Egg of Gold : She , therefore imagining that her Hen must needs have a great Mass of that Noble Mettal within her , killed the Hen , but found nothing there , more than in other Hens . Whereupon being grieved at the Loss . Ah wretched Woman ! cryed she , that through the immoderate greediness of my Heart to obtain a mighty Treasure , have thus deprived my self of a moderate Gain , which I so long enjoyed with ease . We should be content with an Honest Gain , left striving after vain Projects , we lose what might maintain us in Quiet and Happiness . Immodicas Cupiditates & avidos Divitiarum animos Compescamus , ut sua quisque Fortunà Contentus vivat . FAB . LXXII . The Thief and the Hangman . UPON the Gallows , as a Thief sate lamenting his Misfortunes . Alas , unhappy Wretch ! cryed he , that am here to suffer Death , whilst my Master who taught me this wicked Trade , must survive , and who by right ought to have been first hanged . Nay , said the Executioner , but it is fit you should be punished , that took no better Care for the thorough understanding of your Business . My Confession , replied the Thief , showed that I was no bad Schollar in the Art of Thieving . But , said the Hangman , you were short in the main point , which was to have known when to leave off . 'T is a most commendable Thing ; to be able quickly to leave off doing VVickedness ; for who in this Life sins not , and is not guilty of Offences ? But he is best , who not only abstains from the least Faults , but from the fewest : He , I say , is the truly Good Man , qui quod fieri non oportet , id facere cito desinit ; who soonest forbears that which he ought not to do . FAB . LXXIII . The Thrush and the Swallow . A Young Thrush boasting of the Friendship she had contracted with a Swallow . Thou art a Fool , said her Mother , to make a Friendship with one of a different Constitution from thine , and is , as I may say , of a different Clime ; for she Delights to reside in hot Countries , and thou in Cold. VVe should not think we can make those our Friends , who are of different Manners , and different Tempers from Ours . FAB . LXXIV . The young Mouse , the Cat , and the Cock. WIth great Care had a tender Mother bred up a young Mouse her only Son , and chief Hopes of the Family ; and till that day had been so fearful of his Life , she would never suffer him to go alone , beyond the Mouth of her Cavern . But his Courage being confirmed with the growth of his Body , and now become brisk , he would no longer endure such close Confinement . So that having tired his Mother with his continual importunity , she at last consented to let him venture beyond his usual bounds ; yet not to straggle farther than the next Room , or just to cast an Eye into the Yard : And that in this Progress , he should move with caution , not openly in the Light , but only peeping up at the Chinks of the Floor , or through some hole of the VVall. The little Mouse rejoyced as if released from Prison ; Yet remembring his Mothers commands kept himself still within his Limits . From whence , as he stood gazing through a Crevice , he beheld a grave white Cat walk soberly to the Door , and thence into the Yard , where sitting a while in the Sun , she put her fore-feet under her head , and lay down . The young Mouse from the VVall viewed her , was pleased with her graceful Look , and in his mind admired the Gravity and Sobriety of her Deportment . But whilst he was considering her with this Pleasure , and about to go nearer her ; a Cock coming hastily that way , clapping his VVings and Crowing , struck so great a Terrour into our small Travellour , that forgetting his Design of courting the Cats Favour , he ran back affrighted and trembling to his Mother ; who hugging and making much of him , My Child , said she , what is the matter ? O dear Mamma ! cry'd he , what have I seen ? VVhat was it , demanded the troubled Mother , thou sawest ? Oh Mamma , answered he , I saw a terrible Creature , with a piece of Flesh on his Head like a Crown , and Horns growing on his Leggs ; who with Things like Arms raised up himself , and beating his Breast , and Flank , made such a horrible screaming noise , as almost scared me out of my Wits : Where I prithee , said the Mother , didst thou behold this formidable Sight ? At the Door , replyed he , just as I was intent with my Eyes and Thoughts , admiring a Beautiful Creature , whose modest Countenance , and humble Look , had so won upon me , that I was advancing towards her , to have contracted a Friendship with her , had not that ugly thing , come flying , and making that dreadful Noise , which put me into that affrighted and trembling Condition you saw me in but now . The Old Mouse , perceiving who he meant by the lovely Creature , he was so pleased with , and who , by that which had scared him : My Dear , said she , be not afraid of that haughty thing hereafter , which made the terrible noise , for he will never do thee harm : But for all the Mildness , Silence , and Gravity , of the other Creature thou so much admirest , Do thou avoid her as present Death ; nor ever venture to look on her , or the Place where thou sawest her . In a word , take care to shun her , and all others of her kind , as thou valuest thy own Life and Safety . VVe are taught by this , not to Iudg of Persons by their Looks , and outward Appearance : Also that those blustring Sparks , who make the loudest Noise , are not so much to be feared , as commonly the Sober Men of few VVords are . The Italian Proverb is , Non giudicar dal volto il buono , o ' l rio . Iudg no Man's Vice or Vertue by his Face . FAB . LXXV . The Tanner and the Hunter . TO a Tanner on a time , came a Hunter , offering to sell him a Bears Skin at a cheap rate , provided he might have the ready mony paid him down ; and confessing that he had it not in his Custody as yet , but ingaged on the morrow to kill the Bear , and bring him the Skin . Next Morning the Tanner desirous to see the Sport , with him ; climbed up into a Tree , whence he saw the Hunter go boldly to the Caves mouth , and thence with his Dogs rouse a terrible Bear ; at whose comming out , the man missing his first thrust , the furious Beast came rushing violently upon the Hunter , and threw him along on the Ground . Now he knowing the Nature of this Creature , which is never to prey on dead Carcasses , held his Breath , and counterfeited himself dead : The Bear smelling about his Face and Ears , and not perceiving him breath , went away . VVhen the Tanner saw the Bear gone , and all the danger over ; he came down from the Tree , and bad the Hunter rise ; who with the fright was almost dead indeed ; But getting up and having recovered his Spirits , the Tanner laughing , asked him what the Bear had whispered in his Ear ? He advised me , answered the Hunter , never for the future , to sell a Bears Skin , till I had first caught , and killed him . We are not to account of uncertain things , as of things certain . Nor are we to Rejoyce and Sing , as if we had Conquered , before the Victory be obtained , knowing the uncertainty of War ; According to the Old Greek Proverb . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . FAB . LXXVI . The Man that would count the Waves of the Sea : UPon a time , a man sitting on the Sea shore , was endeavouring to number the several Waves , which the Wind , or agitation of the Sea drove towards him ; but being put out of his account , by a multitude that came tumbling one upon another ; he was so much troubled that he burst out into tears , for vexation , that he could not comprehend their Number . To whom a Fox coming , asked the occasion of his Trouble ? Alas answered the man , I had with great Industry taken pains for my curiosity , to count the number of the waves , as they rowled this way ; but by misfortune have been put out of my reckoning , and am quite confounded in the account . For those , past , answered the Fox , ne'er trouble your head , ' een let them go ; and begin your Account again from this very moment , with all the care you can . This Fable shews that we are not so much to concern our selves , for the things that are past , as for that part of our Life which is yet to come . Lucian in his Dialogues , recites this Fable of Aesop , and calls it Fabula valdè erudita , a very Learned Fable . FAB . LXXVII . The Asse the Ape and the Mole . THe Asse was complaining how unkind Nature had been to him , in not adorning his Forehead with a fair pair of Horns , as she had bestowed on the Bull , the Stag , &c. And the Ape also lamented to him , her defect of a Tail , wherewith she might cover those parts which Modesty required should be conceal'd . Which two Complaints a Mole by chance hearing , arose out of the Ground , and putting her self betwixt them . How , alas ! said she , can you trouble your selves on this manner for such slight Causes ; you that are otherwise in all respects made compleat ? Whereas I am for ever excluded from the Beloved light of the World , and live unhappily Condemned to perpetual Night ; but tho' I am thus deprived of the greatest Blessing , that all Creatures enjoy on Earth , yet I make a Vertue of Necessity , and live quietly without murmuring . Let him therefore who thinks himself miserable , keep an even Temper in his Afflictions , and submit himself to the will of God ; which he may more easily do , if he see , and consider that there are others more miserable than he . Conforto e al proprio il maggior mal d' altrui . The Italians say , 'T is some Comfort to us , to see other mens Miseries greater than our own . Solamen miseris , &c. FAB . LXXVIII . The Fowler and the Lark . WHilst a Fowler was busie in spreading and fixing down his Nets , for catching the Innocent Birds ; a Lark which sate beholding him , from the top of a Green Tree , asked him what he was doing ; I am , answered the man , laying the design of a noble City , which I intend to Build on this place , for the Entertainment of my Friends . But afterwards , when he had finished his Treacherous Work ; he , at some little distance hid himself amongst the Bushes ; Whilst the Innocent Bird believing what he said had been true , flew from her Bough , down on the ground , and setled near the Net , to view this pretended City , and to consider its Contrivance , Situation , and Limits ; and for her clearer Satisfaction in all these Respects , she went nearer , till her curiosity drew her within the Nets ; where being entangled , she remained a Prisoner . The Treacherous Fowler then rushing forth from his Ambuscade , ran to seize her , whilst she , not able to suppress her Sorrow , seeing her self about to lose her Life by his Hands ; Ah false and cruel Traitor ! cryed she , if thou proceedest to build thy City on this manner , for certain thy Streets will be empty of all manner of Inhabitants . This unfortunate Bird would infer from hence , that the Insatiableness of Avaricious Lords , and Governours of Cities or Provinces , who have no bounds to their Appetites ; whilst they suck continually the Blood of their Subjects , do depopulate Cities and Countries , and ruine all before them . L'Avaritiade Governatori Peste è de Regni . The Avarice of Officers is the Plague of a Nation . FAB . LXXIX . The mad Lion and the Goat . LOoking down a steep Precipiece , a Goat espied in the Fields below a mad Lion , which ran with Fury and Extravagance , raving and roaring all about from place to place . This dreadful sight struck an Astonishment , and Terror into the Goat , not only for the Danger she her self was in , but all the other Beasts also , with whom he should meet ; That she was ready to drop down into the Valley , with the very dread and Consideration of it : But having a little recollected her Spirits , she broke out into such like Expressions . O Miserable Condition of us poor Beasts ! For if the Lion , our King , when in his sound mind and perfect senses , be so fierce , that there is no power amongst us all , able to put a check to his proud Will ; what can we do for our safety , now that he is void of Reason ? And that he , who was endued with such a mighty Strength before , has this Madness and Rage added to his Natural Valour ? This wise Goat teaches us how dangerous and insupportable a wicked Fury is in a blind and ignorant Person , when it is also joyned with an unlimited Power . A doppia la Pazzia cresce le Forza. Madness doubles the Strength . Fulmen est , ubi cum potestate habitat Iracundia . Rage is a Thunder-bolt when it is assisted with Power . FAB . LXXX . The Eagle and the Crow . FRom the top of an high Rock , an Eagle sharp set with Hunger , seeing a Flock of Sheep below in the Valley , flew down , whence catching up a fat Lamb in her crooked Tallons , she mounted with it into the Air , and carryed it away ; which sight a Crow observing , became emulous of the generous Action , and resolved to attempt the like . To which end , making first a triumphing noise , she took her Flight down to the Flock , and stricking her Claws into the Fleece of a Sheep , foolishly attempted what was impossible to effect ; She then too late saw her Error , and was striving to disengage her self from the Wooll , wherein her ackard Claws , unskilled in that trade , were entangled ; but being espyed by the Shepherd , this bold Crow was taken , carried home , and given to his Children to make sport with . After which , she having her Wings pulled , and her Feathers torn off , became humble ; and when at any time , being thus disguised , she was asked what Bird she was ? she alwaies answered to this purpose ; Heretofore , as to my great Courage , I esteemed my self an Eagle , but now I am clearly convinced , that as to my Ability and Performance , I am no more than what I was born , to wit , a Crow . Those Persons who attempt great Things , above their proper Sphere , and not correspondent with their Courage and Power , do not only happen to fail in their Enterprises . but commonly throw themselves into the greatest Miseries , and then become a Laughing-stock and Scorn to all that see them . Ogni Opra tua , col tuo Poter misura . Measure every work you undertake , with the Power you have to perform it . FAB . LXXXI . The Old Horse . GRown Old and unserviceable for the Saddle , a poor Horse was at last sold to Work in a Mill , where at his first Essay , being infinitely troubled , he sighing , said within himself : From which of the many brisk Courses , that I , in my Life time , have formerly run , have I here at last thrown my self into all this misery ? None ought to be two proud of their Vigour and Strength of Body ; or their great VVealth and Honour ; for their Old Age may happen to be spent in endless Troubles and Misfortunes . FAB . LXXXII . The Unskilful Physitian Affronted . AN unskilful Physitian visiting a sick man , would have perswaded his Friends about him , that he was past all hopes of recovery ; notwithstanding they affirmed , there was but little Danger of his Life ; this being like one of those Fits , he had formerly , been two or three times seized with ; and therefore they entreated the Doctor to endeavour the removal of it . But he still persisting in his Opinion , advised his Patient to settle his Affairs in this World , and prepare himself for another , because he could not in all probability live above one day more ; and saying this , the Doctor went his way . A little while after , the Sick Man recovered , but continued very Weak and Pale ; In which condition his Physitian meeting him , and being astonished to see him , asked what News from the Shades below ? They , answered the Man , are very quiet , quaffing Healths in the Waters of Lethe . But of late Death and Pluto have been incensed against the Physitians , threatning them with great severity , because they do not suffer Sick Persons to Die. And Pluto's Counsel have made a Decree for the Banishment of all those Physitians , naming each Man in it , by his particular Name . And they were , added he , about to have banished you amongst the rest , had I not stood your Friend , and presenting my self before them , excused you , swearing you were no Physitian , and that the Title had only been given you by your Enemies , meerly to calumniate and abuse you . This Fable is intended as an affront to Ignorant and Impertinent Physitians . FAB . LXXXIII . The Fox and the Country-man . AFter a Fox had divers times made a horrible Slaughter amongst a Country-mans Hens ; the mischievous Creature , for all his Subtilty , was at last taken in a Trap , and then begged earnestly to have his own Life saved ; promising the Man never more to do him any wrong , in that , or in any other kind whatsoever . Wert thou ever , said the Country-man , known to be faithful to thy Promise , I would willingly enough pardon thee ; but thou art so very false and treacherous , I can allow thee no Credit , and therefore thou shalt now suffer the just punishment of all thy Wickedness . And saying that , he killed him without further Expostulation . VVe are advised by this Fable , not to give Credit to an unfaithful man , nor to pardon , when 't is in our power to punish him .. FAB . LXXXIV . The Wolf and the Crane . AS a Wolf fed too greedily on a Sheep he had worried , he was in danger of being choaked by a Bone , that by chance stuck in his Throat ; for he could neither swallow it down , nor force it up . This obliged the Wolf to search about for an Artist to help him in that Distress , and meeting a Crane , he with fair Words , and large Promises of a considerable Reward , perswaded her to undertake it ; who putting down her Long Bill into his Throat pulled out the Bone. But when she afterwards demanded of him the promised Recompence . Dost thou think it , answered the perfidious Wolf , but a small Recompence , that thou hast been suffered to draw back in safty thy Head out of a Wolfs Jawes , when it was in his power , ( had he not been kind to thee ) to have bit it off ? Be gon therefore , thou Fool , and esteem it a Sufficient Reward , that thou still enjoyest thy Life , which I could so easily have taken from thee . This Fable is against such Persons as have been preserved from some great Mischief or utter Ruine , and have proved afterwards ungrateful to their Preservers . Beneficium disce tum pessime collocatum , cum in Ingratum confertur . A Benefit is meerly thrown away , which is bestowed on an ungrateful Man. Ingrati enim Fides tanquam Hybernalis glacies tabescet , & disperiet tanquam aqua Supervacua . FAB . LXXXV . The Hedg-Hog and the Viper . AT the approach of Winter , a Hedg-Hog entreated a Viper to let him lodg one Night in his Cave ; which favour he kindly granted , and having admitted him in , they lay down and slept together ; till the Viper being weary with lying on that side , would have turned himself ; but could not by reason of the Caves straightness , and the sharp Bristles of the Hedg-Hog , which pricked him : The Viper therefore civilly entreating his Guest to remove a little closer to the other side of the Hole . He , answered the Ungrateful Hedg-Hog , that finds himself uneasie , let him quit the Cave ; for my share , I will not give my self the trouble to stir an Inch one way or other . Take heed of making such a one thy Companion , who being more powerful than thee , may thrust thee out of thy own House . FAB . LXXXVI . The Man and Fortune . HOW to become Rich in a short time , was the daily study of a Covetous Man , who being told by one with whom he consulted , that by Merchandizing was a very probable way to effect it ; He sold all his Goods and Patrimony , and with the Money , bought a Ship , furnished it with variety of Merchandise , and putting to Sea , he , by his Traffick in divers Countries , made such considerable Profit , that he returned home very Rich. Those who had known him before , admiring at so strange a Change , asked him , by what means he had acquired all that Wealth ? He told them , 't was by his Industry . After this , not being able to set Limits to his Covetous Desires , he must needs venture out to Sea again , where meeting with bad Weather , he , in a terrible Storm , lost his Ship , with all his Goods , and narrowly escaped in the Wrack , with his own Life . Being then asked by his Acquaintance , How he came to be reduced to that Low Ebb of Poverty ? I may thank , answered he , that Traytress Fortune for this Jadish Trick . Which Reproach when Fortune heard , she was angry , and appearing to him : When thou , said she , hadst got together a great Mass of Riches , thou gavest thy self the Glory of acquiring it ; but layest on me the blame of this thy ill Success . This shows how much Man is enclined to extol himself , still boasting of the Riches , which God bestows on him , as if all were gained by his own Industry , and remembers not , that all our Benefits come from him , who is the Fountain of all Goodness . And whensoever any ill befals us , we are apt to lay the blame on others , without looking at home , for the Cause of it : Nor are we willing to acknowledge that any Miscarriage ever comes by our own Faults . FAB . LXXXVII . The Lyon and the Frogs . TOwards the Evening , in the Summer time , as a Lyon had been roving , at some distance from his Den ; he heard the noise of a vast number of Croaking Frogs , which resounding through the neighbouring Woods and Fields , made him suspect that some horrid Monster was come , and had taken possession of those Woods , with intention to hold him at Defiance , and incite the Beasts to rebel against him , and then by Force of Arms make himselfe Lord of all that Territory . These jealous Thoughts roused up his Courage within him ; and strait this Magnanimous Warriour directed his steps that way , whence he heard the terrible sound proceed . But when he appoached the Place , and beheld the clamarous Army of little Animals , that were able to form so great a Noise , he admired , and stopped his further progress . Then laughing at his own mistake and vain Suspition ; Well , Said he in his Heart , I could not have believed , that so great a Cry , could have come out of so small a Body . What could this infinite Number of Little Creatures doe , now , contemptible and unfit for all manner of Action , who yet make so horrid a Noise , if they had Bulk , strength and Heart given to each of them equal to mine ? Whilst he was saying this , all that loquacious Company , seeing so formidable a Creature amongst them , were struck with a suddain Fear , fled , and hid thmselves in the impure Waters of their Melancholy Lake . Thus some inconsiderable Men giving their Tongues a Liberty of Blustring , and Hectoring , do almost affright others with their great Noise , tho without any Iust occasion , for they can only injure with the sound of their voices , and no more . A wise and Valiant Man should not therefore be concerned at the empty words of any Blusterer , But the silent Man , whose Deeds are seen before he expresses his Mind , He it is , of whom we ought to be most aware , according to the Italian Poet. — Colui , che di Valore e ricco , Non suol ' dal van parlar acquistar Merto . Of truly Valiant he deserves the name Who not by words , but Deeds , accquires his Fame . FAB . LXXXVIII . The Peacock and the Soldier . FOR an Ornament , had a Soldier stuck his Helmet with Estridges Feathers ; which a Peacock taking notice of , I have here , said he , Plumes much Finer , and far more beautiful than those you wear . The Soldier hearing this , compared them , and finding his words true , caught the Peacock , and Striping him of his Feathers , put them into his Helmet , instead of the others which he threw away . When this Peacock saw himself , thus plundred of his rich Train , he lamented , but could only blame his own Folly , as the Cause of all this great Loss . It s dangerous boasting of our Riches , and showing our Treasure , for 't is the ready way to incite others to rob or deprive us thereof . FAB . LXXXIX . The Man that hid his Treasure . TO Secure his Money from Theives , a Man took and hid it in a Wood , Communicating the secret to none , but one of his Neighbours only , whom he had made his Confident , in some of his Cheifest Affairs ; which treacherous Friend soon after , going thither by Night , Stole it away . The Owner next day went to visit his Treasure , and missing it , immediately concluded his Neighbour to be the Theif . He therefore posted home , and thence to his Neighbours House , where with a feigned Transport of Joy , embracing him ; To morrow , my Friend , said he , we 'll to the VVood , and carry a Thousand other Staters of Silver , which I have gained by Merchandizing ; and there I 'll bury them with the rest of my Treasure . At this News , his false Friend carried back the Money to the place whence he had stollen it , hoping to get the whole : But the true Owner went , and finding his Money , brought it all home with him . Then meeting his Friend , Base Traytor , said he , and breaker of thy Faith , I have now in despight of thy Villany , got my Money again into my own hands , and there shall keep it safe from thy fingering . His Neighbour being thus out-witted , and not able to deny the Fact , confessed the whole Truth , begging his pardon and concealment of the matter . He that grasps at all , holds fast nothing . Chi tutto abraccia niente stringe . It. FAB . XC . The Old Man , his Son , and his Grand-Son . AN undutiful Son , having got all his Fathers Estate into his hands , drove him out of Doors , and forced the good old man to retire into an Hospital . By which , as the Son passed some time after , the Father espyed him , and calling to him , Son , said he , pray be so kind to send me one pair of Sheets , of all the Goods you have of mine , and that cost me so much Pains and Industry to purchase for your benefit . He then touched with Compassion , sent his little Son with the Sheets , charging him to deliver them safe to his Grandfather . The Child took them , yet carried but one ; of which when his Father was informed , and chid him for it , asking him angrily what he had done with the other Sheet ? I laid it up , answered the little Knave , to keep it for you , against such time as you shall be in the Hospital , as he is now . This Fable admonishes all Children to pay a just respect and duty to their Fathers and Mothers : For it is impossible , but that on the same manner which they treat their Parents , they themselves shall be treated by their Children , be it well or ill . Good therefore is the advice of Phocillides . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . First worship God , and then pay thy just duty to thy Parents . FAB . XCI . The Parrat and the other Birds IN a Princes Pallace hung a Parrot , which was had in great esteem , as well by the Prince himself , as the whole Court. At which the other Birds admiring , asked her , For what Reason they did her all this Honour ? Because , answered the Parrat , I imitate Man , and spake as Man does . We should labour to Imitate Man , and speak like Man ; that is to perform the Actions of the best of Men , and speak like the best of Men , by which we shall acquire Honour and Respect amongst the greatest of Princes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . FAB . XCII . The Ant and the Grass-hopper . ON a Sun-shine Day , after a rainy Season , at the beginning of Winter ; a great number of Ants or Pismires , marched in a long train out of their Hole ; each of them loaded with a grain of moist Corn , which they carryed out to dry in the Sun. This sight induced a miserable Grass-hopper , almost famished for want of Sustenance , to draw near them , and in an humble manner beg for some relief amongst them . Which one of the ancientest Pismires hearing , whose years and experience had gained him a more than ordinary respect with the rest , asked the Grass-hopper , In what he had imployed himself all the Summer , that he should already be reduced to such necessity ? Truly I spent my time , answered the Grass-hopper , in making a delightful Melody , for the Entertainment of such as frequented the Fields . Then truly , replied the Ant , Laughing , If you could live so Idly , in so plentiful a Season , only singing and making Musick , without taking care to provide for a time of Scarcity ; you may even spend the Winter in Dancing , to which your Body will be the more fitly prepared , not being over-charged with eating : For as for my part , I cannot think my self obliged to maintain one so lazy and unprofitable as you are , with the Fruits of my Labour and Industry . Young Men , you that are in the Flower of your Age , and wast your precious time in Folly and Vanity , without thinking what will become of you , when you shall be grown Old : Consider well this Fable ; Open the Eyes of your Understanding , and learn by this wholsom Instruction ; That in the Spring time of your Youth and Strength , you are offered a fair Opportunity of making a Provision for the Winter of your Old Age ; which if neglected , you may reasonably expect to end your days in want and misery . The Italians say ; Che l' antico Proverbio é cosa vera , La Vita il Fine , il Di loda la Sera . The Truth 's approved which these two Proverbs say , Th' End shows the Life , the Evening Crowns the Day . Propter frigus piger arare noluit ; Mendicabit ergo Aestate , & non dabitur illi . FAB . XCIII . The Goat and the Bull. TO escape a Lyon , as a Bull was running in hast , he met a Hee Goat , who perceiving the occasion of this Flight , prepared to encounter him ; which though the Bull saw , he passed by , but looking back on him with Indignation ; I am not afraid , said he , of thy Impudent Nodding , but 't is the pursuing Lyon I fear ; who , were he not at my Heels , thou shouldest soon know , what it was to affront a Bull. 'T is the certain mark of a base Spirit , to Insult over any one in distress . L' oppression del forte é ' ardir del vile . The Downfal of great Men , is the Triumph and Rejoycing of the Rabble . FAB . XCIV . The Lyon and the Elephant . ALong the side of a Forrest , were all the Beasts drawn up in order , by command of the Lyon ; who with his principal Courtiers attending him , walked by to view them ; whilst they humbly kneeling on their Knees to him their Soveraign ; thus paid him their Duties , all but the Elephant , who having no Joynts in his Legs , from his Shoulders to his Feet , could not Kneel . This gave certain Beasts , who were his Enemies , an occasion , enviously to accuse him to the King ; that of meer Pride , he had refused to pay him his Obedience : Which false Suggestion incensing the Lyon , he came to the Elephant , and looking on him with Fury ; Why , said he , is the Pride of thy Heart so great , that thou disdainest to pay me that Honour , which all the rest of my Subjects do ? My Soveraign Lord , answered the Elephant , I pay you Honour and Allegiance as it is my Duty ; but to Kneel , is to me impossible , for I have no Knees . If thou honour me in thy Heart , replyed the Lyon , 't is sufficient , and thy Homage is acceptible ; for no Man can act beyond his Power . The just Lyon then promoted the Elephant to great Honour , and severely punished his malicious Adversaries . A Iudg ought to be careful that he give just Iudgment , and not suffer himself to be swayed by every publick Report , or private Insinuation , but to give Sentence according to the Truth of the thing : For he is not always Faulty , who is accused , but he that is proved to be so . FAB . XCV . The Peacock and the Crane . ONE Evening a Peacock and a Crane Supping together , the Peacock boasted , That he had more glorious Plumes than the Crane : I must allow you , said the Crane , to be a more beautiful Bird than any other ; but yet you can scarce Fly over the top of a House , whereas I am able to soar up as high as the very Clouds . Some are to be honoured for one Excellency , and some for another . FAB . XCVI . The Lyon and the Country-man . INto a Fold of Sheep and Cows , which by neglect was left open , a Lyon slipping on a suddain , intending to seize one of them for his Supper , was there by the Shepherd shut in . The Lyon immediately perceiving it , made several attempts to have escaped out , but failing in all , he first fell upon the Sheep , tearing many of them in pieces , and then made great Slaughter among the other Cattle . Of all which the Country-man being a sad Spectator ; at last bethought himself , set open the Gate , and let out the Lyon , who returned back into the Forrest . The Shepherd's Wife , after she was a little recovered from her fright , fixing her blubber'd Eyes on her Husband . Did you not well deserve this Mischief , cryed she , that when you might have let the Lyon go off with a small loss to us , must needs shut him in , and urge him to destroy us ? They who indiscreetly provoke great Men , with whom they are not able to Cope , deserve no pity when they suffer for their Temerity . FAB . XCVII . The Ass that had Three Masters . DAyly was a Gardiners Ass Importuning Iupiter by Prayers to give him a new Master , for the Tyrant he then served was so cruel to him , he was no longer able to suffer it . Iupiter , to answer his Request , gave him another , whose Trade being to make Earthen Vessels , the poor Ass was continually employ'd in carrying Pots about the Country , This tormented him worse than before : And made him once more Invoke the the God's Favour for another change . Which after long Sollicitation , Iupiter laughing , granted , and gave him a Tanner for his Third Master ; A man in all respects far more severe than his two former , particularly his hard working him , and short allowance of Meat ; which the miserable Ass having a while experienced , Alas ! said he , groaning forth the very anguish of his Spirit , How much more tollerable was my Slavery under my two first Masters , than this ; who will not care , I perceive , to break my Heart , for the advantage of my Skin , when I shall be dead . Servants are apt to wish for their old Masters , when they dislike their new ones . And thus do Men wish for a return of their past Conditions , when they are not satisfied with what they enjoy at present . FAB . XCVIII . The Country man and his Son. GO , said a Country-man to his Son , take your Spade and dig the Field , that we may sowe it . The Son went out , but when he had viewed and considered the largeness of the Ground he was to work on , he was discouraged , thinking it impossible ever to be finished by one Man ; and therefore concluded it better , to spare his pains than attempt an Impossibility . So laying himself down , he spent the day in Sleeping and Idleness . The same thing he did the next , and the third day ; But when his Father came to see what progress he had made , and found the Field as yet undigg'd , he asked his Son , in what he had been employed , all that time . In nothing , answered he , for Alas ! what could I alone do , towards the Digging such a Field as this ? The Father perceiving his Sons Error , prithee , said he , try but to Dig eight or ten Foot a Day . In this , the Son was content to obey his Father ; and after a few days , seeing his Work go forwards pretty well , he began to be pleased , and was encouraged to settle to it with all his Endeavours , whereby he finished his Undertaking to the great satisfaction of his Father . 'T is a difficult thing to make a just Computation of our undertakings before hand : For some Works may be done with as much ease , as measured . The Greek Proverb sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Principium dimidium totius . Incipe , dimidium qui caepit habet . There is a great Difficulty in well disposing matters at first , for oftentimes that seems hard to accomplish , which is done with Ease . This shows also , that Mens Studies and Undertakings are much encouraged by a successful Beginning . FAB . XCIX . The Wolf , and the Horse . RAmbling over certain Fields , a Wolf found a parcel of Corn , which being no Meat for him , he left ; travelling on further , but he met a Horse , whom he conducted to that place ; and there showing him the Barley : This I found , said he , and reserved on purpose for you , to have the pleasure of hearing you crump it between your Teeth . 'T was kindly done , answered the Horse . But if Wolfs could have eaten Corn , thou wouldst not have preferred the Pleasure of thy Ears , to the satisfaction of thy ever craving Stomach . Those who are naturally ill , tho they do a good Act , cannot on a sudden be supposed to have changed their Inclinations , unless by some Accident . FAB . C. The Husbandman and Jupiter . A Husband-man , about to rent a considerble Farm of Iupiter , refused to undertake it , unless he had these Conditions granted him in his Lease , viz. That he , at his Pleasure might govern all the Seasons of the Year , when it should Rain , when Blow , be Hot Weather , Cold , Snow , or Frost , &c. This , after much pressing , Iupiter was content to grant ; and the Country Man had what Weather soever he thought needfull , at his Desire . But when the Harvest should have come , there was neither Corne , Grapes ▪ nor any other Product ; for by the imprudent Managment of the Husbandman , the Earth became Barren , and yeilded no manner of Fruit that year . The Poor Man at the Disapointment of his expected Crop , and loss of all his Labors , lamented and was extreamly sorrowful ; which Iupiter saw , and willing to show him his Folly and Vanity , who would pretend to know that better than himself , who knew all things so pefectly well . Friend , said he , you may , by this ill success , be sensible of your foolish Request , in making me govern the Seasons after your Discretion . But go your waies ; now , Plow and Sowe ; order your Vines and Fruit-trees , and make all other Preparations for the Year ensuing , which you were accustomed to do , leaving the Government of the Seasons to me for the future , to dispose them as I shall think fit ; by which you shall see the difference betwixt your Conduct and mine . This Advice the Man submitting to , had , the next Summer , a great Crop of Corn , a fruitful Vintage , and plenty of all things else , even beyond expectation ; and seeing his own Folly , he left the care of Governing all future Seasons to Iupiter ; wisely contenting himself with what Weather soever happened ; and all his Husbandry succeeded well and prosperously with him . So should every one of us have our Trust and Confidence in him , who is the wise Disposer of all things , and not be continually troubling him with all our impertinent Requests ; for he who knows our wants better than we our selves do , if we use an honest Industry , will in his due time , give us a convenient supply of whatever is necessary for us . The End of the Third Century of Fables . The TABLE . 1 THE Quarrels of the Members and the Stomach . 2 The Swallow , and the Crow . 3 The Carter , and the Horse . 4 The Master , and his Dogs . 5 The Country-man at the Olympic Games . 6 The Stag , and the Oxen. 7 The Ape , and the Fox . 8 The Ape , and the Dolphin . 8 The Halcion or King-fisher . 10 The Sow , and the Bitch . 11 The Wolf , the Fox , and the Ape . 12 The two Frogs that were Neighbours . 13 The Oak , and the Elm. 14 The Horse , and the Ass. 15 Mercury , and the Statuary . 16 The Apes Head. 17 The Swan , and the Cook. 18 Aesop at Play. 19 The Dragon , the Country-man , and the Fox . 20 The Flies , and the Honey . 21 The Quarrelsom Young Man , and his Father . 22 The Liberal Man , and the Thieves . 23 The Dog that wrongfully accused a Sheep . 24 The Geese , and the Cranes . 25 The Hart Drinking at the Fountain . 26 The Country-man , and Fortune . 27 The Asses Shadow . 28 The VVolf , the Fox , and the Shepherd . 29 The poor Man that lost his Daughters Portion . 30 The Basilisk , and the VVeasel . 31 Cybeles Priests , and the Asse . 32 Phoebus , Boreas , and the Traveller . 33 The House Dog , and the Hunting Dog. 34 The Moor or Aethiopian . 35 A true History , happened in Augustus's time . 36 The Wasps , the Patridges , and Husband-man . 37 The Serpent , and the Crab. 38 The Country-man , and the Stork . 39 The Hog , and the Fox . 40 The Drunkard , and his Wife . 41 The Cat , and the Cock. 42 The Gardiner , and his Dog. 43 The Bear , and the Fox . 44 The Oxen , and the Axletree . 45 The King , and his Fabulist . 46 The Dog , the Ass , and the Wolf. 47 The Wolf , and the Woman . 48 The Kid , and the Wolf. 49 The Gods , and Momus . 50 The Devout Seaman in a Storm . 51 The Peach-tree , and the Apple-tree . 52 The Young Mole , and its Dam. 53 The She Goat , and the Wolfs Whelp . 54 The Old Man , and the three Cheats . 55 The Lion , the VVolf , and the Fox . 56 The Vipers , and the Fox . 57 The Monkey , the Cat , and the Chestnuts . 58 The unjust Governour forced to refund . 59 The Fox , the Cock , and the Dogs . 60 The VVeasle , and the Man. 61 Mercury , and Tiresias the Diviner . 62 The Lion and the Bear. 63 The Swallow , and the Nightingal . 64 The River Fish , and the Sea-Calf . 65 The Fight betwixt the Birds , and Beasts . 66 The Estridge . 67 The Ape , and her Young. 68 The Fishers . 69 The Archer , and the Bear. 70 The Horse and the Wolf. 71 The Hen that laid Golden Eggs. 72 The Thief and the Hang-man . 73 The Thrush , and the Swallow . 74 The young Mouse , the Cat , and the Cock. 75 The Tanner , and the Hunter . 76 The Man that would count the Waves of the Sea. 77 The Asse , the Ape , and the Mole . 78 The Fowler , and the Lark . 79 The mad Lion , and the Goat . 80 The Eagle , and the Crow . 81 The Old Horse . 82 The unskilful Physitian affronted . 83 The Fox , and the Country-man . 84 The VVolf , and the Crane . 85 The Hedg-hog , and the Viper . 86 The Man , and Fortune . 87 The Lyon , and the Frogs . 88 The Peacock , and the Soldier . 89 The Man that hid his Treasure . 90 The Old Man , his Son , and his Grand-son . 91 The Parrat , and the other Birds . 92 The Ant , and the Grass-hopper . 93 The Goat , and the Bull. 94 The Lyon , and the Elephant . 95 The Peacock , and the Crane . 96 The Lyon , and the Country-man . 97 The Asse that had three Masters . 98 The Country-man , and his Son. 99 The Wolf , and the Horse . 100 The Husband-man , and Jupiter . FINIS . Books Printed for , and are to be Sold by Thomas Howkins , in George-yard , in Lumbard-street . FOur Books of Iohannes Segerus Weidenfield , Concerning the Secrets of the Adepts , or the use of Lully's Spirit of Wine , Quarto . Holwell's Key to the whole Art of Dyaling , in Quarto . — His Trigonometry , fitted to the meanest capacity , in Octavo . Dr. Everard's Works , in Octavo . Mandy's Marrow of Measuring , Illustrated with Copper Plates , in Octavo . The Rational way of Teaching : Being a compleat Spelling Book , by Thomas Osborne , in Octavo . The Artless Mid-night Thoughts ; the Third Edition , with great Enlargements , by Sir William Killigrew , in Octavo . Mather's Young Mans Companion ; or a very Useful Manual for Youth , in Twelves . The Pens most Easie and Exact Improvement , Teaching to Spell , Read , and Write , true English , in a most compendious Method , in Quarto , price sticht 1 s. The Experienced Instructor , in Octavo , Price 6 d. Both Ingraved on Copper plates , and Printed in Red for the Learners Ease . The Art of Short and Swift writing , without any Characters , or Charge to the Memory , in Octavo . Price stitcht 3 d. Robert Barclay's Apology , in Quaerto . — His Catechism , or Confession of Faith , in Octavo . The Spirit of Martyrs Revived , by Ellis Hookes , in Quarto . Penn's No Cross no Crown , in Octavo . The Narrow path of Divine Truth , by F. M. Van Helmont , in Twelves . The true Christians Faith , and Experience declared , in 12. Counsel to the Christian Traveller , both by William Shewen , in Octavo . Bathurst's Vindication , in Octavo . Glorge Fox the younger's Collections , in Octavo . George Keith's Divine Immediate Revelation , the Second Part , in Octavo . — His Fundamentals of Truth , in Octavo . Truths Principles , in Twelves . Fox's Instruction , in Twelves , price 6 d. Little Books for Children , price Three pence . W 〈◊〉 〈◊〉 h Paper , and Paper Books of all sorts ; Blank Bonds , and Release of all sorts ; with the best INK for RECORDS FINIS . 
A68703	----	Philomythie, or, Philomythologie wherin outlandish birds, beasts, and fishes, are taught to speake true English plainely / by Tho: Scot ... Scot, Tho. (Thomas), fl. 1605. 1622 Approx. 343 KB of XML-encoded text transcribed from 116 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A68703 STC 21871 ESTC S1126 21426511 ocm 21426511 23968 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A68703) Transcribed from: (Early English Books Online ; image set 23968) Images scanned from microfilm: (Early English books, 1475-1640 ; 1735:11) Philomythie, or, Philomythologie wherin outlandish birds, beasts, and fishes, are taught to speake true English plainely / by Tho: Scot ... Scot, Tho. (Thomas), fl. 1605. The second edition, much inlarged. 186 p. : ill. For Francis Constable at the white Lyon in Paules Churchyard, London : 1622. In verse. Signatures: [pi]¹ A-L⁸ M⁴. Title in engraved illustrated border. Contains: Certaine pieces of this age parabolized / by Thomas Scot. London : Printed for Francis Constable, 1616. Bound with: The second part of Philomythie, or, Philomythologie, 1625. Imperfect: tightly bound and cropped with slight loss of print. Reproduction of original in the British Library. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Emblems. 2005-10 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 Andrew Kuster Sampled and proofread 2006-01 Andrew Kuster Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion PHILOMYTHIE or PHILOMYTHOLOGIE wherin Outlandish Birds , Beasts , and Fishes , are taught to speake true English plainely . By Tho : Scot Gent. Philomithus est aliquo modo philosophus : fabula enim ex miris constituitur . The second edition much inlarged . LONDON for Francis Constable at the white Lyon in Paules church : yard . 1622 TORTI TOTO MVNDO A PRAEMONITION TO THE INTELLIGENT READER . Lest hee finding his affection or opinion crost in the praise or dispraise of some particular , should thereby be drawn to reade or reiect the rest with Praeiudice . WHO safely in the streame would swim , Must free from weeds keepe euery lym ; Lest sl●●e vnto himselfe he grow , And vulgar humour drawes him low ; Or v●n●ring in the deeps ( too weake ) , Opinions windie bladder breake . " We ought both in our selues and friends , " To hate all acts with doubtfull ends ; " And loue euen in our foes the good " Which may be seuer'd from their blood . And if the times mislead vs so , To sooth those sinnes we would not do ; At least ( like free-men ) let vs thinke What 's good and bad , although we winke . To this free nature if you finde These busie papers much inclinde ; Yet pardon them , and i●dge ar●ght , A free man ( not a slaue ) did write . Reade for your pleasure , close the Booke , On th' innocent out side all may looke . Th' intelligent within may prie : But barre th' Intelligencers eye . THOMAS SCOT . SARCASMOS MVNDO : OR , The Frontispice explaned . HOw apt is Man to erre ? Antiquitie Thinks it sees right , and yet sees all awry . Our sight is impot●nt , the helpe we haue By a Art-full sp●ctacles , doth much d●praue The truth of obiects ; And tradition saith Bookes vse to ly● , And b Bookes d●ny her faith . Ecclipses of the Sunn● were wonders thought , Till sage Milesi●● the cause out-sought . And man had not the wit to make a doubt Of halfe the world , till fortune found it out . But what this Age hath s●ene , makes that s●eme truth The laughing wiseman wrote , which made the youth Shed teares to reade it ; that more worlds remaine Still vndiscouer'd then are yet made plaine . De●pe diuing Paracel●us findes the ground With minerals and mettals to abound ; More proper for our humors then the weed●s● Hearbs , plants , & flowers , which spring from weaker seeds● This earth we liue on and do stedfast call , Copernicus proues gid●y-brainde , and all Those other bodies whose swift motions we So wonder at , he setled finds to be . Till sanctifi'd c Ignatius and his brood Found out the lawfull way of shedding blood , And prou'd it plainly that a s●bi●ct might Murther ●is Prince we fondly vsde t' indite Such persons of high treason : Now before them We kneele , we pray , we worship and adore them . For with their merits now w'ar● mor● acquaint●d And know for zealous Pa●riot● they are s●incted . His power that doth it , till of lat● we do●bted But now who qu●stions it to death are flout●d . Th●n l●t what I propound no wonder s●eme , Though doting age new truthes do disesteeme , For time may mak● it plaine , and reason too May beare it out , though sure with much adoe . Causes for●g●●●ff●cts by course of kinde , Yet first th' ●ff●ct and then the cause we finde . And so much I do here , propound the thing , But strong●r reason af●●r-times may bring . Attend my Doctrine then . I say this Earth On which we tread , from whence we take our birth , Is not , as some haue thought proportion'd round , And Globe-li●e with s●ch zon●s , and girdles bound , As Poets or ( more lyer● ) Tr●u●ll●rs s●y , But shap●d awry , and lookes another way . It is a monstrous Creature like a M●n , Thrust altog●ther on a heape , we can Distinguis● no part , goggle cyes , wide mouth , Eares that reach both the poles from north to south , Crump-shouldr●d , breast , & back , & thighs together , The legs and feet all one , if it hath ●ither . In breefe it is the greatest Master D●uill Thro●ne downe from heauen , in whose womb● euery cuill Is radically fixt , and from thence springs Infusing natiu● euill , in all such things As it doth bre●d and nourish . The place of H●ll Is in his wombe , there lesser deuils dwell . And when he stirres a limme , or break●th winde , We call 't an earth-quake , and the danger finde . Kings , Emperours , and mighty m●n that tread In ●ighest state , are l●ce vpon his head . The Pope and all his traine are skipping ●leas That know no bounds , but l●ape lands-law and seas● The r●st are nits or body-lyc● , that craule Out of his sweat , s●ch vermin are we all . From heauen this monster fell , and now doth lye Bruzde with the fall , past all recouery . Neither aliue , nor dead , nor whole , nor sound , Sinking , and swimming , in a sea profound Of sinn● , and punishment , of paine , and terror , Of learn●d ignorance , and knowing error . No wonder then , that we who liu● and dye On curs●d earth , do all things thus awry , Being monstrous in our mann●rs , and our minds , And mixing in the lust-full change of kinds . That we are full of passions , doubts , and feares , And daily f●ll together by the eares . No wonder that the Cl●rgie would be Kings , Kings Church-men ; Lords and Ladies equall things ; So like in painting , spotting , starching , all , That Ladies Lo●ds , and Lords we Madams call . For euen as Hares change shape and sex , some s●y Once ●uery yeare ; these whores do eu●ry day , So that Hirquittall and his wife were waken By Succubus and Incubus , mistaken . No wonder that Diuines the Parasites play In ieast and earnest ; Actors euery way . No wond●r that some the●ues doe Lawyers proue , Since all these euils by course of nature moue , So f●rre ; that it is question●d ' mongst the wise Which now is vertue , and which now is vice . Two Croo●backs ( not the third Dick Gloster , hight , We will haue none of him , for he would fight ) Debate this question , each assumes his part . Aesope for vertue stands , and all his art , Is to instruct the world to leaue the sinne , And folly , which it lyes incompast in ; We●ps to behold it circled so with vices , Whose serpentine and poysond sting , intic●s To f●ding pleasure , and to deadly paine , By vse soone caught , but hardly left again● . He wries his necke at earth ; but 't is to see How out of order euery part will bee . He wills each R●●der if my tales be darke , To iudge the best , the morall still to marke . And w●ere they finde a doubtfull meaning , there To hold an eu●n course , and with compass● stere . But where strict rigor might inforce a doubt , T●incline to ●auour , and to helpe me out . On th' other side doth learned ●ort●s stand Concomitant , and beares the world in hand That Aesope and some Stigmaticks beside , ( In shape and wit ) did call well-fauour'd Pride A vice , because themselues were so deform'd , At euery pleasure they with malice storm'd ; But wiser much , he doth with better face , With equall wit , worth , knowledge ( but lesse grace ) Confront such fond assertions , lookes awry On all the world of vertue , giues the lye To iudgement , and with crooked minde and backe ( T●●●sites-like ) vnloades this learned packe . He teacheth first that Aesope was a slaue , " But Man 's free borne , and freedome ought to haue , " To worke h●s owne good pleasure , fayre content ; " Who liues not thus , hath his whole life mis-spent . This rule he followes , and laies violent hands On all ; that his pride , lust , and will , with-stands . Calls his affection reason ; his desire And appetite , sets all his world on fire . His childe , his wife , his neighbour , or his friend , Is for his pleasure lou'd ; without that end No King , no great Lord , can forget so soone , And slight d●sert ; as he hath often done . Bastards are true legitimates , he ●aith : And enemies then fri●nds , haue far more faith . His n●ighbors are most strangers , and before A modest wife , he likes a shamel●sse whore . For many whores ( he ●aith ) he often kept Without disturbance ; but one night , hauing slept In twenty yeares with his true wife , th' assault Of many Sumners did correct the fault . What we terme cowardice , he doth valure call , And in that valure he exceedeth all . An oyster-wife once beat him ; brauely hee Bore all her blowes , but wanted heart to ●lec . He will on Sundaies with an Abbot dine , On Frydaies , with a brother Libert●ne . And euery day drinke health 's vp to the eye : He treads not right vnlesse he treads awry . The Maa of sinne himselfe , is not more free In doing all forbidd●n sinnes then hee . For what he spea●es or te●cheth , writes or reads , Only speaks p●easu●e , aud to pleasure leads . Had d Ner●'● froward Tutor too precise ) Been like our Philo●●rch●● , ple●sure wise , And pliant to all humors but the good , He had with ●ur●●ts dyd'e , not lac●e of blood● Learn'd A●●tine he reads , and can expound His modest pictures with a touch profound . That part is his of ●uery tongue , and ar●e , Which stricter Ia●●●● tremble at , and starte To hear● recited . This , this man is h●e Who on the forefront you with Ae●ope see . Ae●op● that loo●es awry on all m●ns vice ; But this on vertue casteth scornefull eyes . Ae●ope m●kes birds , beasts , fishes , sp●ake and liue As if t●eir liues should M●n example giue To pr●ctis● vertu● . This ( with apt beheasts ) Doth teach all men how to becom● li●e beasts . And 〈◊〉 w●ose life these creatures m●st res●mble Comesn●●rest tru●● , and s● doth lea●● di●●emble● Th●t Nature is the best g●ide , if w● pl●●se To follow her , then we must ●ollow 〈◊〉 For these obser●● her rules , and are not spoyl'd By arte , nor haue their able organ● foyl'd With abstinence and lac●e of vse , but still Dir●cted are by appetite and will. e In Kings he would no other vertue see Then what in Lyons , and in Eagles b●e : To prey on all , to make their will a law , To tyr●nnize , to rule by force and awe , To feare no higher powers , to do no good , But liue to gl●t themselues with guiltl●sse blood . Courtiers he would h●ue fas●ion'd like to apes , So fond their gestures , so d●formde t●eir shapes : So full of idle imitation found , That scorne in them , our stages might confound . That they should starch & paint white , red , blew , yellow And then all blacke , that other fooles might follow . Diuines of Owl●s he would haue learne to shrieke , As if they hated all the world did like ; But hauing got a tree and Iuy bush , He then would haue them mute , and dumbe , and hush , To serue all purposes , to hate the light , And prooue right Blackbirds , childr●n of the night . Men that want wit , yet haue great place in State , He woul● haue like to Parrots , learne to prate Of others , till with Almonds they w●re fed . The rest lik● Foxes he would still haue bred Clos● , cr●ftie , indir●ct , to get by stealth The goods both of the Church and Common-wealth . All sub●ects and inferiors he would haue Thems●lues like G●●●e , and Asses to behaue . Rich men and ●●●rers to swallow all Dir●cted by the Dolphine , and the Wh●le . f All m●n like Dogs to flatter , and to bite , And mi●int●rpret what we speake or write . He wills all those that on my payers looke , To make each line a libell in my booke : To poyson with their eyes what●'ere they see , And make themselues sport , and make worke for me . Not to beleeue the morall , but to seeke Another meaning whatsoe're they like , And call it mine ; and sweare I meant the same , Although I would not persons plainly name . And then he wils them laugh to seeke the ieast . " Anothers mischiefe , makes a merry feast . This Doctor is our Ages guide and Tutor , The world his Schoole , the flesh his Coadiutor . No wonder then if we liue all awry , When on our Master we cast steady eye . For g ● Alex●nder● necke can teach vs this , " The Schoole and Court by greatnes fashio●'d is . Thus our great Masters crookednesse is spide In vs his followers , who no good parts hide That he hath learn'd vs , but proclaime aloud The cause which makes our vertuous Tutor proud . If any seeke his name , and list to come To schoole , enquire for M●rus & Antrum . A SVPPLY OF THE description of * MONSIER PANDORSVS WALDOLYNNATVS , that merry American Philosopher , or the Wiseman of the New World ; being Antipode to Aesop , placed with him as parallel in the front . Done according to the simple truth of his owne naked deliuery . And dedicated to THOMAS THVRSBY Esquire , no lesse fit to be publicke , then desirous of retirement and priuacie . YOV shun all office , though your state and wit With long experience makes you truly fit ; Wherefore Pandorsus wils me pricke you heere Shriefe in my booke , who might be in the Sheere . AS the East and West are opposite , so stand These Wise-●en in the front on either hand . Aesope well known an Easterne witty thing : But our Pandorsus Westerne fame I sing ; Whose picture in the Front , whose markes before , Behinde , within , without , I late did score ; Yet lest that picture , nor these markes , should make His worth enough apparant , briefely take His life anatomiz'de , but chiefly where It may our sucklings with example rer● . The lines are drawne euen by his owne true light , From partiall flattery free , and enuious spight . Within that S●i●re where Hyndes with dumplings fed , Beget best Lawyers , was Pandors●s bread : But for his P●r●nts were of better ranke , And in a Co●ste Town● dwelt , they Clarret dranke , And wrie-mouth'd Pl●i●● br●ts butts● and 〈◊〉 did eate , And crooked Crabs with such prodigious mea●e . Thus for a wonder they prepar●d in feeding : And such he prou'd , who from that root● had breeding . Though no P●n lora yet P●ndorsus he , For vice as famous , as for vertu● shee . Each God gaue her a grace , and g●ue so much As more then Momus thought there was no such . But what to her they gaue , from him they tooke , And now in vaine for grace in earth we looke . Looke for effects according to the cause : " Our childrens faults a●e moulded in our mawes . T●is salt-water-daintie diet f●d The parts concupiscible , and there bred An itching humor , whence extracted was This quint essence of contraries , this masse Of Natures shreds and parcels , who partakes A part of all , which imperf●ction makes . A Foxes brain●s , knowing m●ch wrong , no right ; Gote-bearded , sweete-fac'd , like a Catamite ; Toung'de Lawyer-like , all terme without vacation ; A Baboon●s loyn●s , desiring occupation ; Crumpe-Cammell-shoulder'd , neckt as straight as ●ynx , One eye like to a Moll 's , t'other like Lynx ; A Lyons stomack ; not to fight but feede ; A Hare in heart , and yet a Snaile in speede . This is the man whom we Pandorsus call . Whose armes or Rebus thus we blasen shall . Vpon a stat●ly wall Saint George doth ride ( Wanting a horse ) in pompe and armed pride ; Beneath there is a Den , in that the Dragon . This tells his name , whose worthy parts we brag on . It is his owne deuice , let all men know : So is the rest which we in order show . His Mothers Husband ( who reputed was His Father ) being rich and well to passe , A wealthy Merchant and an Alderman , On forraigne shores did trau●ll now and than : The whilst a Gallant Souldier , new come forth From warre b●got this man of mickle worth . This gallant Souldier , then from ●Belgia brought A wondrous Mandrake ( with much perill bought ) Sprung ( though some thin●e it fabulous ) from seed The gallow●s drop ( for so this roote doth breed , ) Which whilst his mother did in pl●asure eye , Our Mo●nsurs shape , she did conc●iue thereby . Much like that Mandrake , writ●en , turning round , As from the gallow●s he had dropt to ground . And l●t no dou●tfull Reader much admire , A Myrmidon should be Pandorsus Syre , For as there 's none with vs get brauer men Then Lawyers , or the tender Citizen , So none more cowards g●t , then those which are Our brauest Spirits , most renownde in warre . The cause I know not , or I list not tell , But so it often falles , and heere so fell . None bolder then Pandorsus Syre , then he None fearefuller ; and yet he needs would be A Souldier , where the Muster-booke he fild , But fought with none , nor ne're saw any kild . Artemon was more hardy though afraid Of his owne shadow . Wagers haue beene laid , That let an enemie fart , he would out-run An Irishman , for feare t 'had been a gun . Where learned Spencer maketh harna'st Feare Afraid the clashing of his armes to heare , That apprehension he from hence did gaine , Our Monsieur did , what Spencer did but faine . But stay , I haue forgot to let you know His education , and to shew you how ( Being nusled vp in Letters ) he in sport His time wore out at Schoole and Innes of Court , Yet so as once a Gipsie , who did looke Vpon his Palme , said he , should liue by 's booke ; Which fortune some conceiue hath doubtfull scope , As if his booke should saue him from the rope : But since he proues , it meant another thing , That teaching Tongues , he should liue like a King ; And so he now doth , liuing as he lust , And by his owne will measuring what is iust . For being set to Schoole when he was young , He of all knowledge learn'd both taile and tongue . Th' Italian , Latin , Spanish and the French , He grew as cunning in , as at a Wench . A Dictionary of all words of Art , And Lullies old-ends , he hath got by heart . Th' apparrell of all knowledge he doth weare , And 'bout him Bias-like ) his wealth doth beare . And now ( growne ripe ) he doth religion choose That 's most in fashion , as our great ones vse : But otherwise for truth hee 'le neuer burne , Th' aduantage of his wry-necke helps him turne : He knowes the way , and wills the world ne're doubt , That comming raw in , hee 'le go rosted out . In youth he tooke to Wife a louely Dame , Not hight the chast Penelope by name ; But worthy such an attribute , for shee Her wandring loose Vlisses did not see In twenty yeeres , and yet t' is thought her bed Shee kept vnstain'd , and vn-ad-horn'd his head . But what a blessing was , he thought a curse , His wife had better beene , had shee been worse , Her goodnesse made him hate her ; she had dide But that a dozen must be kil'd beside . He knew not then ( as I haue heard him say ) Th' Italian tricke , but the plaine English way , Of simple Country poysoning , now he knowes To do t by inches ; Court perfection growes . Lopus and Squire , are not so skil'd as hee , And scarce Romes Conclaue in that mysterie . He can a Nullitie worke , diuorce the life Twixt soule and body , sooner then some wife . And if his ricke be knowne , men ne're will seeke A doubtfull way by law , but do the like . His wife thus scap'd a scouring , so did he , When being merry once in company And passing Smith-field ( then vnpau'd ) too late With rich Canary hauing linde his pate , The owle-eyde Sharkers spi'd him , how he felt To finde a post ; his meaning soone they smelt : And then the sturdiest knaue , with sodain'd rush , Our wauering Monsieur on his knees did push , The whil'st another kindly to him spoke ; Help't him out of the durt , and chang'd his cloke . This cloke he wore next day , and passing by A Brokers shop , the prentice lowde gan cry Sirs stop the theefe , the cloake this fellow weares Is mine : with that they swarm'd about his eares , Conuayde him to a Iustice , where one swore He had been branded stagmaticke before . Another said , he was the man that hung Three dayes beyond Seas , as the ballad sang ; The cause why he his necke awry , did hold , Was for he hang'd long , and was ta'ne downe cold But to the Iustice being throughly knowne , For carrying letters where 't must not be showne , And for his skill , each moderne language speaking , And wondrous Art , to silence doores from squeaking , With losse of his good cloke , he slipt the hooke , And thus he once was saued by his booke . Thus farre I stretch my lines , thus farre he liues , And more I 'le write , when he direction giues . But if I die , these lines shall be the glasse His worth to shew , and how I thankfull was . To the ouer-wise , ouer-wilfull , ouer-curious , or ouer-captious Readers . I Faine would tell some Tales , but I 'de be loth , To haue men be so wise to thinke them troth . This is● wondrous witty age that sees Beyond the truth of things , forty degrees , Each Riddle now hath Poyson in 't ; each Rime On the blancke Almanak points at guilty time . Aesope must mak no Lyons roare , nor Eagles Shrike loude , nor wolues r●●in , nor swift Beagles Yelpe with their slauering lips after the Foxe , Nor must he meddle with the Asse , or Oxe , For feare some querke ●e found , to proue he men● Vnder those shapes , a priuate spleene to vent Against wise vigilant Statists , who like Ianus , Looke both waies squint , and both waies guard and sa●e v● . Or that he closely would great Lawyers yerke , Who build their neasts , with ruines of the kirke : Or that he toucht some Church-man , who to rise One Steeples height , would tell Canonicall lies . The Ghost of Virgils Gnat would no● sting so● That great men durst not in the City go For feare of petty-Chapmen , with a Serieant , And a sly Yeoman , noted in the Marg●ant . If Spencer now were liuing , to report His Mother Hubberts tale , there would be sport : To see him in a blanket tost , and mounted Vp to the starres , and yet no starre acco●nted . I dare not for my l●se in all my tale , Vse any English Bird , Beast , worme , or Snaile , Or fish that in the narrow Seaes do trauell , ( Al●hough each Pyrat dares ) le●t some should cauell , And finde it did belong in times of yore To some blew sleeue , ( but shall do so no more ) Or that the Maker of new blood , the Marrold , ( Cleped in our w●lch-Scotch and English Harrold ) Had ( too too cheape ) for fiue pounds it entailed On some bold Britaine , and by warrant nailed , To him and to his house , and double voucher , Fine and recouery ; and then who dare touch her ? Not I , I loue my ease too well , my money , My eare● , my liberty ; he longs for hony , That mo●gst the angry Wh●spes thrusts his bo'd fingers , And from their neas●s in Summer , hunts those stingers . My valour is lesse hardy , my desire Lesse hot I le bl●sse and blow , not kisse the fire . Therefore auant all ca●h●like Lo●●sts , ●●me Into my tale nothing one this side Rome , Nor in Virginia , though 't be ours by lot , And yet p●rhaps it may , perchaun●'t maynot . I would not● if it lay in me to chuse , Meddle with any thing we Christians vse : But would all dealing with our owne eschew , If other world , and elements I knew . But since that Nature doth some gifts disperse Alike to all within the Vniuerse ; And in a cicular globe , tye those to these ; Mixt vs ●n common with th' Antipodes : I ca●not choose but do as nature doth , Mixe many names and things well knowne to both . Thus if by chance I vse Bird , Fish , or beast , Which is no daintie at a Mayors feast : But oft familiar food for euery Swaine , That in our Countr●y , Coast , and Wood remaine . Yet still concei●● ( I pray ) those names I take Not properly , but for your ignorance sake . Or if they proper be , of all one kinde , Yet difference in their place of birth we finde . And in the●● natures . For though man be man , Yet sure an Indian is no English man , And so an Indian Asse , or ` Daw , or Trout , Though we haue such , are none of ours no doubt : But would we wonder here , and purses pick● , Since none but trauellers ●uer s●y the like . Excuse me then though with such names you meete● They are not those that trauell in our streete , But forreiners to vs and to our Nation , Except by trade , commerce , or transplantation Made our acquaintance . Hence thou subtile spies Streach out my tailes to iustifie your lies . If ought beside the morall you in●ent , Call it your owne● By me'twas neuer ment . My tale shall sort all Atheists well , and be Of their religion , heathenish and free . It shall make lust a Gospell and a Law , ( Not for the truth ) but to keepe fooles in awe , That when our Gospell or else Law doth thware O ur willes , we then may neither reck a f — . Come Ibis , Lead the way ; eat one snake more And by my fury ; vsher on before 1. IBIS . DEDICATED To the religious KNIGHT Sr EDMVND MONDEFORD , and his Lady a true louer of LEARNING . KNowledge and Grace , are antidotes to you , Who killing Serpents , do not Serpents grow . EGYPT opprest with Serpents , either growing F●om slimie NILVS fruitfull ouerflowing , Or from the enuious bankes of Tyber sent To tell what farther harme the Romans ment : Or by the foggy Southern winds brought o're From sandy Lybia to this fertile shore : Made ●bis Keeper of their liues and states , VVho like a watchfull Porter , kept the gates VVhere this infected Crue did vse to enter : And ( as they came in poysoned troopes ) did venter Mauger their sting , and teeth , and venome too , To swallow th' enuious Aspes with small adoe . So long shefed , that Egypt now seem'd free , And scarce a Serpent in the land could see . " But ouer●f●eding hurts● as some men say , " ●hough food be good then surf●t soone we may " B● poyson●d bits . And Ibis found it true . So that her glutted gorge sh●e's ●orc't to spue ; The noysome stinke wher● of inf●ct●d more Then by these Serpents had bin stung before , And Ibis selfe ( corrupted with the food ) Grew Serpentine , and did more harme then good , Shee ke●ps no ●ntrance now , but lets them passe , And of their faction , and their treason , was A cunning aider , and a close contriuer ; Al-gate Shee se●m'd a diligent , faithfull , diuer Into their darker holes to search them out : But truth it was to put them out of doubt , That Shee their friend , they need not feare a foe , But might at pleasure through the kingdome goe , VVhilst all neglect●d their increase , supposing , Ibis their trusty warden , had been closing The lands strong Ports , with skill to keepe thesein , And others out , till all had eaten bin . But she had other aimes , and vnder hand , Plac'd Cockat●ices all about the land : And such as these ( who kin to serpents were ) Did she make Captains , and to place preferre Of chiefe command in warre : with hope to bring , The Basiliske to be th' Egyptian king ; The Basiliske that at the head of Nile , VVith deadly poyson doth the spring defile . Thus Ibis faild them , and betraide their trust , And now or die themselues , or kill they must . And scarc● was 't in their choice . Such quick increase " Hath bad things more then good , in time of peace . Yet the Egyptians from securer sleepe , Of foolish pitty , and remisnesse deepe , Or fond c●edulity , and easie faith , At last aw●k't , wha●s'euer Ibis saith , Suspects of ●r●ud , of double-meaning , doubt , And with qui●ke search do finde the treason out . Whic● Ibis●eeing ●eeing to be past preuention , Past skill ●o cloke and coner with inuention : With ●alice , enuie , feare , and horror swelling , And other poyson in her bosome dwelling , Shee burst asunder , and pre●eut● the paine Her cri●e de●er●'d , but not the shame and staine : That the E●●ptians left for a●ter tim●s , To reade and wonder at in these few rimes . " Whom nature made good , custome made vniust ; We tr●sted Ibis , but shee faild our trust . Let Reason rule , and Reason thus exhorts , ●Make not your will wardon of your Cinque Ports . Epimythium . PLutarch in the life of Alexander the Great , writes of a Woman brought to a Serpentine and poysonous natur● , by feeding ordinarily on Serpents . This hath so●e r●s●mblance with this tale , whose Morall is● that man should carefully , guard himselfe from others , and from himselfe : From others , because though we come neere sin , with a purpose to punish it ; yet being full of contagion , the effect is hazardous : much more when wee conuerse with it daily ; as they witnesse , who keeping company with prophane , dissolute , and blasphemou● persons , doe often come out such themselues , seldome otherwise . Beware therefor● of euill company , and euill custome . To walke in the counseil of the wicked , leads you to stand in the way of sinners , and caus●th you to sit in the seate of scorners . To conuerse with Hereticks vnder whatsoeuer pretence is dangerous . Thus therefore guard your selfe from outward inuasion , from others ; but keepe one eye to looke inward . The worst company is at home , within a mans selfe . His senses stirred vp to pleasure , are so many Serpents in his bosome , seeking his destruction : neither will they easily bee charmed . The sting of sinne is sweet , but deadly● Set your vnsanctified app●tite and will to gouerne these , and you are vndone . The flesh will let in the world and the deuill , in stead of God and Heauen . But let your sanctified Reason bee your gouernour , and you are safe at home and abroad . Mortifie therefore your members which are on the earth ; fornication , vncleannesse , the inordinate aff●ction , euill concupiscence , and couetousnesse , which is Idolatry , &c. The place of greatest danger where your foe may land and enter , is the Cinque-ports , the fiue senses : watch therefore ouer these , and ouer our affections , and you are safe . 2. Venaticum Iter. Dedicated To the example of Temperance , Sr HENRY BEDINGFEILD Knight , and to his LADY the example of Loue. You hunting loue , your fields are spread with sheepe , Looke that your hounds , your folds from foxes keepe . Foxes and Wolues in sheepskins range about : Within ●pinions ; Parasites without . TH' Egyptian Shepheard arm'd at all assayes With Dogs and Sheephookes , sat vpon the Layes , At pleasure piping many a lear●ed sonnet Of fixed starres , and each course keeping plann●t : Of thunder , lightning , meteors , and the c●use Of changing kingdomes , and translating law●s : Why pestilence did rage , why good men di● , Why Nilu● ouerflowes the bankes so hie , Why killing frosts , and such aboundant snow , That ruine falling , ●uine as they thaw : Why th' earth should barren be , and famine breede In the fat soil● , though ●owne with better seede . Why water , ayre , the earth , and cheerefull fire Should ( being made for man ) gainst man conspire , And of themselues ( by nature neuer bidden , ) Bring forth such crosse effects , vnheard and hidden , To plague poore man , and liuing him t'intombe In his one ruines , e're the day of doome . The cause of this , they wisely found to be Mans open sins , and close Hypocrisie . And of this Theame discoursing too and fro , Prouing it was , wishing it were not so . The King came by , and with him many Nobles , Whose pestred traine the sheep and shephead troubles . Poore Country , thou find'st this in corne and cattle , When most remote f●ō Court , thou most dost battle The King a hunting rides ; the shepheards dogs Would needs a hunting too , and onward iogs These iolly Currs : the Shepheards whoope amaine , Hollow and whistle too , but all in vaine . The Hunts-men rate , and like to mad men ride ; The Currs suppose they cheere them when they chid● : So on they go , and doe as others doo , Throw vp their curld tailes , spend their wesands too , And when thy cannot top the rest , run after ●o ●ong , till anger now is turn'd to lafter ; And now the King delights the Currs to heare . For they are euer busie in his eare ; And comming home to trencher-food they fall , ●rouing good blood-hounds some , good harriers all . ●hey can draw dry-foot to the harmlesse game , Whil'st Wolues and Foxes passe their noses tame . ●hus fed by fat sweet bones , they all proue gluttons , ●nd where they wont to guard , now kill our muttons , They learned haue Court lore , and nothing failes ; Can fawne and flatter , nimbly wag their tailes ; And snarle , and bite , and beat ●he better hound Out of the Court , who their false hunting found . And now the time drawes on , the King againe Rides out to hunt , and with him all his traine . These dogs are fore-most , and pursue the chace With eager stomackes and with equall pace . But being trencher-fed , the weather ho● , Themselu's vnbreath'd , to hunting vsed not , They soone are shaken off , and waxing slacke Become the lag and hindmost of the packe ; And straight lose ●ight , sent , hearing of the rest . So then to Nilus-ward they hold it best To turne their course , with the coole waues to slacke The heat they got , for double diligence ●ake . The roughest , rudest , curstest Curr of all , Which wont vpon the gentlest Dogs to fall , ( And neither being Hound nor Mastiffe bred , But of a mongrill kinde , by shee-Wolues fed , Did silence such as spent their sweeter voice In turnefull tones , which Hunters eares reioyce , Whil'st he nor at the fold would watch in darke , Nor bite the Wolfe , nor with his harsh voyce barke , Nor here amongst the Hounds once open wide His monstrous chaps , except , to bite , or chide , Or rauin and deuour the daintyest meat Which the industrious , not the slug should eat : And in despite of whips , though crouch and cry , Would neuer mend , nor better grow thereby ) Led on the way , for he would still be fi●st , His impudence was such , and such his thirst . ●or would he suffer auy their to drinke ●ill he had done . Ambitions eye doth thinke To swallow all , and all too little to , For him that least deserues , and least can doo . ●ut see a iust reward , whil'st thus he lies ●ending his pleasure , from the waues doth rise 〈◊〉 cruell subtle Crocodile , who snatcheth ●t him with her sharpe sangs , quickly catcheth ●he lazie Curre ; which struggles , cryes , and str●ues . ●ut all too late . Th' amphibious monster diues ●nder the waues ; the Dog r●sists in vaine , ●eath swallowes him , the rest run home amaine ; ●ome to the Sheepfolds , and attend the trade ●hey were by Art traind to , by Nature made . ●nd fearing now the like , fore-warn'd by this , ●hen hot and dry they waxe● their custome is , ●t banks of Nile nere to rest and stay , ●ut here and there to lap , and so away ; ●est otherwise some Crocodile being hid , ●hould serue their sloth , like as the other did . Epimythium . This tale doth teach , each man himselfe t' apply To his Vocation ; not to looke awry At Honors , Riches , Pleasures , which are baites The deuill layes in our way , and in them waites To swallow vs , whilest eagerly we seeke To swallow and ingrosse what●'ere we like : Without respect what 's honest●iust , and fit , ●o we by any meanes can compasse it . Each hath his element , his toyle , and sport . The clowne the country , and the King his Court. The Nobles in the Councell or the field , The Sea , and Burse , doth like to Marchants yeeld . Each trades-man in his shop , house-wiues at home● " They range too far , that o're the threshold rome . Lawyers vpon the bench , Diuines within their studies , schooles or pulpits ; else they sinne● Who takes the plow in hand , must neuer s●acke , " Nor looke about , for then ●e looketh backe , Who takes the Crowne and Scepter , still must thin● " When others soundly sleep , he must but winke , Who goes to warre , or counsell must aduise " The shame or honor on the Noblest lies . Who guides the Helme must still his compas minde , " And cheere his mates , and saile with eu●ry winde . Who by Mechanicke Arts doth hope to thriue , " Must be a Bee , and make his shop his Hiue . Who sits to Iudge , the Person must neglect , " Not looke asquint , but to the truth direct . Who will Episcopize , must watch , fast , pray , " And see to worke , not ou●rsee to play . They haue a double charge , to rule , and teach , " Whil'st they neglect to preach , negl●ct they preach● Each must his Diocesse tend ; or if at Court , What others dare not he must still report . Yet nought but truth , ●or all truthes but the good : ( So Mos●s in the gap of vengance stood ) What others dare not whisper he must sing , And like a golden trumpet ●ouze the King , VVith wise alarums from securer sleepe , VVherein fraile flattring flesh doth greatnesse keep● ●or greatnesse , both in state , wit , strength , and all ●hat wee call great one earth , is apt to fall● ●Vith greatest danger , greatest violence , ●nlesse vpheld by greatest diligence . ●nd he is only worthy to be great , ●Vho with a vertuous freedom holds the seat Of Moses , and inclines to neither hand , But both vpright only for truth doth stand , ●uch tend their flocks ; whil'st they attend the Court , Their pastime'tis to moderate each sport . They season all raw humors . Seldome glance On honours or on pleasurs , but by chance : And then to recreate their spirits they do it , Taking a snatch , and fall the harder to it . GRYPS . DEDICATED To the Courtly and accomplisht Knight , Sr. HENRY RICH , and his most equall Lady . ALL Men seeke greatnes : goodnesse is the way . Hee 's oft lesse King that rules , then doth obay . Add● to Gods worke your owne , his image then Shall be repayr'd , for that 's the crowne of Men. THe Griffon ( well alli'd , and great in power ) Made challenge to be generall Emperour Of beasts , and birds ; whose title to decide , A generall Councell was proclaimed wide Through all the world , and euery bird and beast Together met , the greatest , and the least . Mongst these some crawling serpents , some with feet , And some with wings did at this Councell meet , And claim'd the place of beasts , and did alledge Full many ancient lawes of priuiledge ●or their high honour ; b●t the chiefe was this ; ●hey prou'd themselues beasts , out of Genesis . ●ut when that Law was read , and it was found , ●heir treason brought a curse vpon the ground ; ●hat euer since their poyson did annoy ●oth birds an●●●●sts , and oft did both destroy ; Cloking their ●●aud , guilding their villanie With ancient vniuersall-vnity ; Betraying truth with darke a●biguous lies , And cosening man of blessed Paradise : Adulterating , purging of the sence Of holy Writ , vnder a good pretence : They had by generall voice , strict banishmen● ●rom comming nere this Court of Parliament . And now the rest proceed ; but by the way Arose another cause of some delay , Comming to choose a Speaker , bolde Iack daw Would interpose his skill , and vouch a Law , ( The law of Para●ites ) that each one might Speake what him list , gainst reason or gainst right . And that no Speaker needed , ought to be , Where such a mixture was ; for if quoth he , We choose a bird , the beasts will all dissent ; If they a beast , we shall be discontent . This speech , though true in pa●t , did all offend , B●cause they saw his busie tongue did bend To c●osse all businesse , and his wit de●ise To change the firmest knots to nullities . So they agreed toge●her in this sort , To cut his nimble tongue a little short , For sa●cie tatling , where he should not teach● And being silent where he ought to preach . But he aueides his sentence with a quirke , Pleading of old he longed to the Kirke , Though seldom he came there ; and each one tooke Him for no Clarke , vntill he claim'd his booke Then they perceiu'd his skill ; and soone discerned How he to flatter and backbite was learned ; Could mount a steeples top and with the winde Turne like a weather-cocke his ready minde , Seruing the time . Therefore they onward passe To choose a Speaker ; some would haue the Asse , Because he could diminish nought nor adde , But truth deliuer , were it good or bad : Yet most mislik'd that choice , and those pronounce The Parrot fit , and some the nimble Ounce ; Some the sweet Nightingale , and some the Dog , And some the Fox , the Baboone , some the Hog ; Some Robin red-brest , or the speckled Thrush , Some Chantecleere , and some the VVoodcock flush . Some chose the Ape , and some mislike his voice , So sundry factions rise from his heard choice . At last the Elephant perswades with all , To take an equall course , and Man to call As Speaker , Iudge , and Vmpire in this thing , Being by nature the worlds generall King , And the most fit t' appoint and to depute His owne Emperiall bird beast substitute . To this they all consent , and to this end In humble wise to Man this Message send , That he their Patron , Gouernor and Lord , VVould daigne this mighty difference to accord VVith reason and authority . His consent Is soone obtain'd : now gins the Parliament . In which the Griffon thus begins his plea. Grand Emperour , of Ayre , Earth , and Sea ; I challenge by prerogatiue , and birth , To be your Vicar generall on the Earth , O're birds and beasts : The beasts I ought command , Because vpon foure feet like them I stand . The birds I ought to rule , cause I can flie With these my wings like them , and soare as hie . I doe surpasse the beasts in hauing wings , The birds in legs , in taile , and other things : My force doth match the Lyons , and my heart The Eagle , or excels them in each part . Your doome I therefore claime , that I may be Plac'd equall to my worth in soueraigntie : And next your selfe the Emperour be of Earth , According to the priuiledge of my birth . Then spake the Elephant , and said , that he Ought ouer beasts the only Lord to be . His strength was great , and more then others farre , His honours purchasde more in manly warre : His le●rning more , the letters vnderstanding , And aptly doing all , wise Man commanding . Gainst him vp rose the Syre of Ban●es his horse , And challeng'd him to try , wit , worth , and force . This grew to heate , but then the mighty Rucke Soone parts the fray , each did from other plucke ; Desires she might be heard , her challenge was To rule all birds , since she all ●●rds did passe . The Wren straight hopt about , and said , his ●ame Did shew from what a royall stocke he came . And euery bird and beast , the great and small , Had his ambitious ayme to gouerne all● Which hauing made , in silence all sate downe Being ouer-aw'd with mans Emperiall frowne . Each fear'd , each hop'd , vntill at length the Man Rose vp , and to determine thus began . I was your Master made , you made for me , And whatsoeuer in the Globe there be Hid or reueal'd , t' is mine . And I alone Sole Emperouram , vnder that onely One. Nor doubt you this ; the question now in hand Is for the vnder-king-ship of my land ; For t' is not fit that I should troubled be With euery toy , when subiects dis●gree : But that my Presiden● should still be nigh , Your doubts and iarrest ' appease and rectifie . It only rests to shew what parts are fit For gouernment . That 's courage , strength and wit , Mercy and iustice , and the guard to those , Awe to command , dexteritie to dispose . If any part of these be separate , The rule is most imperfect , and the State Falls to con●empt ; the lawes are trodden downe , The Scepter broken , and despi●'d the Crowne . This shewes how many her● haue vainly sought For one good part , the wreath that many ought . That nor the Ruck , the Elephant nor Ho●se , Are fit to gouerne for their matchlesse force ; Nor for their wit alone ; for then the Oxe Might make his claime too , and subtle Foxe : Much lesse the silly Wren for honor'd house , Nor the catt-fearing , Elephant-frighting Mouse . For these would breed contempt , and Athens Owle Might challenge so night-rule of eu'ry Fowle . Nor is it meet this Griffon should obtaine What by pret●nce of right he seeks to gaine . Because his title halts on either side , Except in halues , himselfe he will deuide . He is no beast : his talents , wings , and head Conclude against his challenge in my stead . Nor yet a bird : his body , legs , and tayle With euidence his garments all do quaile . But if where proofe lyes hid , we may proceede By probabilities ; from spurious ●eede He tooke his being , and would neither loue , Being like to neither , but a Tyrant proue . And where he boasts his wondrous strength and hart , It 's false he doth pretend , because that part Which shewes him Lyon-like in shape , hide , haire , Doth of the kingly-Lyon stand in feare . And that birds part which he from th' Eagle tooke , On the sky-towring Eagle dares not looke . The Lyon therefore I ordaine and make The King of beasts ; his awfull voice shall shake The proudest spirit . And the Eagle shall Be King of Birds , and ouer-looke them all . This sentence past , the Parlament arose , And with these rules of truth the Sessions close . Epimythium . Who seeks two swords to sway , hath right to none● Who seeks two offices , is not fit for one : Who seeks two callings , takes too much in hand : Who hath two faiths , doth true to neither stand . One sword , one office●calling , and one faith , Is fit for one Man ; so this storie saith . Who seekes two swords to sway , hath right to none . The Pope challengeth not onely Peters keyes and Pauls sword , but hath found two swords in Peters hand , with which he ( like another Alexander ) cuts asunder the knots hee cannot vndoe . The band of marriage betwixt man and woman : The hand of loyall obedience betwixt subiects and Soueraignes ; The band of conscience betwixt God and man ; hee cuts asunder by dispensing with marriages , allegeance , and others , &c. By his behauiour therefore in these things , it may bee iudged whether hee be fit to haue many swords that cannot vse one well . Edged tooles are not to bee put into the hands of drunkards : Hee is scarce sober that makes all other drunke with the c●p of his abhominations . Who seekes two offices , is not fit for one . To the late Queene of famous memory , a Courtier who had great place about her Maiestie , made suite for an office belonging to the Law. Sh●e told him he was vnfit for the place . He confest as much , but promised to finde out a sufficient Deputy . Do ( saith she ) and then I may bestow it vpon one of my Ladies , for they by deputation may execute the office of Chancellor , chiefe Iustice , and others , as well as you . This answered him , and I would it could answer all others : that ●it men might be placed in euery office , and none how great soeuer suff●red to keepe two . They should take offices for the Common-wealths benefit ; but they take them like Farmes for to inrich themselues . This discourageth all professions , both in the Church and Common-wealth : one place is fit for one man. Who seekes two Callings , takes too much in hand . The Church hath some of these , who are better Phisitions , Lawyers , Merchants , or Handicrafts-men , then Diuines . The Common-wealth hath many of these , some who receiue tythes , buy and sell Church-liuings , retaine Deanryes , and Prebenda●ies . and are well seene in all occupations , but in that which they were bound to professe . To be a Marchant , a Maultster , a Brewer , a Grasier , a Sheepe-master , a Farmemonger , an Vsurer , a Diuell and all , is ordinari● in e●ery Country , and hee is thought no good husband that is not all or the most of these . Who hath two faiths , doth true to neither stand . Our miraculous example in these our dayes , hath demonstrated this beyond deniall , which but lately though wee knew , yet wee durst not v●ter for feare of censure . With what Tyranny doth vice guard it selfe from knowledge ? How rankly doth that Fame stinke now , against which but lately we durst not stop our noses ? This is a maxime grounded from this example . No honor , preferment , or respect can assure our ●aith , if the band of faith , religion , be not intire with vs. 4. SPHINX , HYENA . DEDICATED To the wise and valiant Souldier , Sr. IOHN POOLY Knight , and to his good Lady . YOu lou'd my Brother , he is gone , I stay , T' acknowledge first a debt , and then to pay : Loue lookes vpon the will , which easily can Proue ther 's no bankrupt but the thanklesse Man. HY●n● was a subtle beast and bloudy ; To ruine man was his whole trade and study . He scorn'd the sheep , the shepheard was his prey , His nightly plots got , what he mist by day . The shepheards of Arcadia , beguil'd By his fain'd voice , were murther'd oft and spoil'd . For in the night he wont like some good friend , To call them out , and then a peeces rend . One onely wiser shepheard thought it best Hire Sphinx to watch his house whil'st he did rest : Whose subtiltie foresaw , and still preuented , What else his Master had too late repented . For when the false Hyena went about Calling for helpe , to train● the Shepheard out , Faining distresse as if he robbed were , Or mist his way ( a weary traueller ) ; Sphinx soone perceiu'd his counterfeit complayning , And laught out-right to heare his craftie fayning ; But would not let the credulous shepheard goe , ( Whose tender heart pittied his mortall foe ) Till day appear'd , and that the Sunne shone bright . Together with the Sphinx full many a night , An Indian Asse and Musk. cat , safely slept , Whil'st Sphinx the shepheards house & houshold kept . Nor did they alwaies sleep but often heard What at the first to thinke vpon they fear'd ; But custome at the length bere●t all awe , And they afrayd were when they nothing saw . So enuy wrought , and Ignorance , and Pride , That they the wiser Sphinx dare now deride . And mou'd the Shepheard , to preuent the charge Of keeping more , to let the Sphinx at large . Perswading there was no such cause of dread , But they might well supply the Sphinx his stead : Who fain'd those feares , and did imagine treason , To win th' opinion of much wit and reason . The Sheapheard fondly credits this ; and straight Le ts loose the Sphinx , and these in order waite . The Indian Ass● he trusted being plaine , Supposing he would nei●herlye , nor faine . And the Musk-cat , was pleasant to the smell , And very watchfull ; needs must these do well . The night is come , the Shepheard soundly sleeps As he had wont , no skar his conscience keeps . These two stand Sentinel , and now ere long , Comes the Hyena , and with smoothing tongue Saith ; Is your Master waking , gentle swaines ? If not , a●ere him , tell him all the Plaines Are vp in armes against our common foe , The false Hyena that beguil'd vs so . He cannot scape their hands , for they haue found The Caue he keeps in , closely vnder ground . Bid him awake and rise and come away , For all the Shepheards for his comming stay . This tale beleeu'd , the Asse and Musk-cat hye , To make their Master to make hast to dye . He r●seth rashly , opes the doore , goes out , And is de●our'd ere he can looke about . Nor can the watch-men scape , but both are slaine : Though one be sweet , the other true and plaine . Epimythium . " Not simple truth alone can make vs fit , " To beare great place in State without great wit. " For when the Serpent comes to circumuent vs , " We must be Serpents too , or els repent vs. HIPPOPOTAMVS . DEDICATED To the magnificent KNIGHT Sr. HVGH SMITH , and his worthy LADY . YOur Auon's quiet , no such Monsters feede 'Bout sandy Seuerne , as in Nilus breede : ●t Nilus-like your bountie o●erflowes , ●●ence good report , and ●ame , and honour growes . THe Sea-horse , and the famous Crocodile , Both challeng'd to be Kings of fruitfull Nile ; ●nd sundry fields they fought , where many dyed ●f either ●action , still the cause vntried . ●et often had they single , hand to hand , ●ncountred in the flood , and on the land : ●nd parted still with equall harme away , ●or both the blowes bore thence , but not the day ; Yet each inuincible himselfe did call , And so they were , but to themselues , to all . But when they cop'd , successe did thus conclude ; Courage remayn'd , strength only was subdu'd . And so for want of strength they often sundred , Though at their wondrous strength al other wondre● Thus o●t they met , and o●t assay'd in vaine , Who should th' Emperiall crowne of Nilus gaine : Till both grew weary of these warres at length , And gan lay by the vse of armes and strength . And truce proclaim'd a while on either part , A fained truce , no friendship from the heart . For vnder-hand by stratagems , and friends , And secret plots , each sought their seuerall ends . But much more noble was the Crocodile , And wiser much , though not so full of guile As Hippopotamus , so th' other hight , Who car'd not what he did , or wrong or right , By falshood , bribes , or treason ; so he could , The foulest fact , to his aduantage mould , And thus he call'd Chameleon on a day , With Polypus , and vnto them gan say : You two my bosome-fri●nds , my Minions are , My p●iuie Counsellers in peace and warre . And I haue found you plyant to my will , Faithfull to me , but false to others still . And now I craue , your vtmost Art and reason , In conquering of the Crocodile by treason ; Which thus I purpose : Both of you are made , By nature apt to colour and to shade , With fit resemblance all the obiects nye , On which you shall reflect a steady eye , ●ou can seeme otherwise , then what you be , ●nd couer hate with close hypocrisie , ●ou can take any shape , any disguise , ●nd soone beguile the most inquisitiue eyes ; ●eare any Liuery , all companies fit , ●nd to each humour change your ready wit. ●his you haue done before , and oft made plaine ●eightie intelligence , and can so againe . ●ut each his proper element retayning , ●hameleon in the ayre , and earth remaining , ●ou Polypus at sea . To sea then hye , ●nd with rich promises Torpedo buy ●o our close seruice : he in Counsell is ●o our great ●oe , a greater friend of his . ●But wealth is our best friend , and that corrupts ●The purest minde , and friendship interrupts . ●ith gifts and promises peruert him so , ●hat he may call vs friend , count him a foe : ●ill him he would , when fitting time doth come , ●ith his slowe touch , secure , bewitch , benumme , ●ur aduersary , and his sense astonish , ●hat it may seeme a crime him to admonish ●f our apparant practises preparing , ●hilst he attends his sports , no danger fearing . ●hen to the Water-rat Ichneumon go● , ●nd you to Cuschill●● and will them too , ●hen next they picke his teeth , and scratch his head , For they are neere him still at euery stead , ●nd highly fauor'd , ( chiefly Cuschi●●us ) , ●hough both in fee and pension be withvs ) , ●hat they would ioyne their wits and force together ●o murther him ; and for reward come hither . So when your plots he closely thus conuey'd , And all your traines and tew in order laid , Then mixe your selues in either element With the profuse , the needy , discontent , The desperate , the bloody , and the bold , Whom nought but feare do from rebellion hold ; Of such you shall finde many in this State. For hee 's remisse , and doth all businesse hate , Whereby he gets contempt , and opens wide A ready way of entrance vnespide To our high aimes . Full many you shall finde Of our close faction , fitting to our minde . Those that are such encourage , others frame , A●d what you will speake largely in our name ; Promise , and sweare , and lye , to make things fit , That our designes may prosper by our wit. ●way , and for the rest leaue that to m● . The spies instructed thus fit agents be , And post with speede , and with a speed too good Dispatch all Scenes fit for the Act of blood . And now the wise , learn'd , valiant Crocodile , A hunting hies vnto the bank●s of Nile : Where hauing sported long , and fully fed , The slow Torpedo strokes him on tbe head , Whisp●rs within his eare , and charmes him so That in the Sun-shine he to rest must go . But as he goes drowsie and reeling thus , Meets him the Indian Rat , and Cu●chillus , And lowting low with musicke him presents , And antique she●es , and mas●ing meriments ; Striuing to hide their treason with such Art , That their true care almost betraid their heart , ●his wise Alcedo ( one that many a dish ●ad for his King prepar'd , of dantiest fish ) , ●id soone suspect , and with shrill voice gan crie , ●ir King beware , for enemies are nie ; ●eware of him that 's busie with your eare , ●nd tells you lies , that truth you may not heare : ●eware of him that 's s●ratching of your head , ●eware of him that 's making of your bed . ●eware of ●im that doth extoll you so , ●nd like a God adores you as you go : ●eware of him that doth so humbly fall On his false ●nee ; good King beware of all . With that the Crocodile gan looke about , Being halfe asleep , from a sweet dreame wak●d ou● , ●nd would haue heard more , but the charmers kept The bird away by force ; and so he slept . ●e slept , and Cuschillus did sing the while , And pickt his ●eeth , and vsed many a wile To ope his ouer-chap ( for onely he ●oth moue his ouer-chap , the nether we ) : At last he tickled him , and forc't him so ●o yawne and gape : then Cuschillus doth go ●nto his belly , and the Indian Rat ●eapes quic●ly after ; where they first search what ●lose counsels , secret purposes did fill His darker bosome , were they good or ill . But were they good or ill , it matters not , For they pursue and prosecute their plot : They gin to gnaw his bowels , and to rake ●is entrailes with their nailes ; which paine doth wake ●im from his latest sleepe , and makes him crie Aloud this counsell : Princes see ye trie● Before ye trust , Those seruants that be ill " At your commaund , for others money will " Betray you too : he easly will dispense " With greatest sinnes , who hath of small no sence . " Beware of such as flatter by traduction , " Thei le first be others , then be your destruction . " Beware of priuie whisperers and spies , " The truth they tell is but a sauce for lies . Beware of Ledgers , for legerdemaine With others beside Iuglers doth remaine : " And cheating and crosse-biting Great ones may " In great things vse , as Little ones at play . Beware of Clergie men their colour changing , And in each place with lawlesse freedome ranging . Take heede of Pensions , they haue often slept , In priny Chambers , and at Counsell kept . And if it be a truth which some haue told , Good men haue had large sleeues to put vp gold . With that he dies , and those that were within , Striuing who first should greatest credit win , By carrying newes of this accursed deede , Hinder each other in their hasty speede : And issuing out iust as his chaps did close , Did their reward , life , fame , together lose . " Yet ill report findes wings in euery place ; And this vnto the Sea-horse flies apace ; Who ( making too much hast ) in top of pride , Nothing before , behinde , nor bout him spide , And so , for lacke of care , himselfe betraide Into a pit-fall which th' Egyptians laid . There he doth pine to death , and dying cries , " Who liues by treason , thus by treason dies . Epimythium . THe Crocodile is a Hieroglyphicke of Honour or Nobility . The Hippopotame , of Impietie , Ingratitude , and ●enesse . 1. These two haue continuall warre : and in that ●melion and Pol●pus ( the types of subtill dissimu●ion , and craftie hypocrisie ) , ioyne with Hippopotam●●ainst ●ainst the Crocodile ; it giues honour warning to be●re of such who adapt themselues to please humors , sooth grosse follies : for these though perhaps they ●me of their colour , weare their liueries , follow 〈◊〉 religion whom they depend vpon , will notwith●nding for gaine , Iudas like , kisse and betray ●em . 2. In that the time when this was done , is said to in peace after sport : it shewes that Honor which ●ings from action , decaies with affectation of peace , ●d sleepes to death with immoderate pleasure in the ●mes or bed of securitie . 3. The touch of Torpedo warnes Greatnesse from ●oth , and to beware of such charming Counsellours hide the truth of dangers from the eyes of States . 4. Alcedos warning the Crocodile , tels vs no danger ●mes without a●monition : Wisedome cries out in ●e streetes , it is our owne fault if stopping our eares ●e perish wilfully . 5. In that Ch●schillus sings the Crocodile asleepe , tels vs , flatterie is the ruine of honour ; yet the flat●rers note is sweeter , and wel-commer to the eare , then the admonition of friendship and true loue . 6. In that Ichneumon and Cuschillus leape into belly , it shewes Treason will pursue the blackest p●iect with most bloody and bold violence ; and 〈◊〉 striue to double that sinne with slander and misrepo● which once they contriued , applauded , and perh● perswaded Greatnesse to commit . 7. In that Hippopotame falls into the Aegypti● trap , it shewes what the Psalmist saith , Who dig● pit for another , falls therein himselfe . Treason e● betrayes the Traytor , else it were not right treason . If any man enquire farther after this tale , let h● call to minde the late death of that renowned King France , whose life was terrible to Rome and her a● her●nts . He had many admonitions to beware of Iesuitic● practises , but would not take heede , his confiden● might rather be tearmed presumption then courage . I haue heard a story of him which may be as true its strange : the probabilitie is great . Monsieur D. Plessis ( that glorious starre of o● age ) being euer bold with the King , because the ki● knew him honest , and durst trust him farther then Protestant Prince may trust a Popish Catholike wi● safety , told his Master that all the world did wond● at the sodaine repeale of that edict of banishment solemnly made by the Parliament against all ●esuit● vpon so iust an occasion as the wounding of his sacr● person by one of their disciples . He humbly besoug● him to giue him licence to put him in minde ho● once professing the reformed religion , euen in arme● he had been defended from the treacheries of his enemies by that God whose cause hee fought for . But now in the armes of peace , hee was endangered by them who pretend his protection , for that they thought that howsoeuer for some respects he carried himselfe , he could not be in loue with their darkenesse who had beene acquainted with the true light : And the Protestants thought so likewise , the rather induced hereunto by Gods miraculous deliuerance of him ●rom the horror of that bloody attempt , not suffering any part to be punished but his mouth with which hee had offended . But hee besought him to remember that the hearts of Kings are in the hands of God aswell as their heads ; and if they forsake or forget him and what he hath done for them , hee in Iustice often giues them ou●r into the hands of their enemies . I enforce no man to beleeue this Narration ; the ●robability , with the credit of the Relator , and the ●uccesse , haue preuailed with me to accept and repor●●t . As his death was the damnable act of a Iesuiticall Assasinat of the Romish religion , so this admonition ●eares the shape of a true Israelit● and one of the house of peace . PHAENIX . DEDICATED To the honorable KNIGHT Sr. ROBERT RICHE , and his noble LADY . THere 's but one Phaenix , is there had been more , Your names had stood within , but now before . TH' Arabian Phaenix , being noble , young , And newly from his fathers ashes sprung , Seeing how other birds did louers take Of their owne kind , would needs like tr●● ma●● And thought by what good course he might preuent His doubted ruine , and seeme prouident , Where nature ( as he iudg'd ) defectiue stood , In leauing single , such an absolute good . His meanes was marriage , married he would be , But where to choose a Mate he could not see : For choose hee might and please his curious eyne , Each bird made suite to be his Valantine . The Pehen drest her selfe and spred her taile , The Turkey●hen aduanc'd her spotted saile . The Turtle left her mate to ioyne with him , The Siluer-Swan , in ruffled pride did Swim , The Parakite , and Goldfinch , , Citie heires , Offer'd him loue , and what besides was theirs : The courtly Pheasant gaudy Pop●niay , In varied coloures drest themselues that day : The sweet Canary singer stroue t' excell The merry-making mournefull Ph●lomel ; Who left deploring , and did mirth preferre● Wishing the Phaenix would haue rauish't her . All these , with all besides the rest excelling , Did woo him , proffer loue , their passions telling . But all in vaine ; the bird of Paradise , Had with her pleasing forme bewitcht his eyes . He wooes , and winnes her too , with small adoe , " Where both desire , both parties seeme to wooe : And who would not desire so rare a one , Whom ●ll desire , him to enioy alone ? They married are . Opinions equall voice , Say both are happy in each others choice . For she was faire , and rare , and rich , and young , And wise , and noble , and full sweetly sung ; In ●ll complete she was , only did faile , Hauing too small a body for her t●ile . This fault she tooke by kinde , it cost her nought , From her birth place the frai●tie first she brought . And though by all good meanes she stroue to hide This naturall blemi●h , still it was espide . And spied the more , because this corporall ill , Being single here , did each mans fancy fill . " That disproportion doubles in the minde , " Where we it single in the body finde . And so it fell out here ; not long they dwelt In peace , but loues fire alteration felt , And gan to slake and coole , where it should not , And where it should be coole , it waxed hot . Shee now did hate and loath , the sweet she had , And linger after something that was bad . Her taile was too too large for him to tread , He too too little her to ouer-spread . To ouerspread her body was not much , But her insatiate taile , and minde was such . So weakest stomacks strongest meates desire . So greatest smoke riseth from smallest fire . So slender wits great matters vndertake . So swift pursuite , doth slow performance make . So th' appetite , by impotence is mou'd . So shee ( though little ) eu'ry great thing lou'd . She lou'd all great things , and all rare things sought , But what she had that she esteemed nought . She had what others long'd for , and enioyde What all desir'd : and that enioying cloyde . And now she ginnes to hate , and wish in heart , A fit occasion offer'd were to part . But wanting such , shee frames one : doth traduce , And wound his honour for her owne excuse . And still pretending modesty a cause , Immodestly , she triall claimes by lawes . Although the Phaenix her with teares did woo , She separation sought , and gets it too . The sentence past , she Cynosure doth wed , An vnknowne fowle , by th' ayre begot and bred . He ( following kind ) trod oft , and quencht her heate , And she laid oft , fild many a neast and seate With addle egges ; but neuer bird did spring● Out of those ●hells , nor other liuing thing . Yet some in their opinions counted wise , Say that such egges do hatch the Cockatrice . Yet nothing from these spurious Embrions came But naked promises , and open shame . In memory of whose vnhappy wombe , That brought dead fruit forth , like a liuing tombe , ( Dead fruit , much like faire apples all of smoake , Which grow in Sodome , and the eaters choake , ) Each courtly lady now vpon their head , Do weare a bird of Paradise , instead Of a light feather ; which doth warning giue , How free from lightnesse , Ladies ought to liue : How constant they should be , how firme in loue : Not feather-like , apt with each breath to moue . How well proportion'd , not so great below , But lesse in shew , and more in truth to know . To fit the bottome with an equall saile , And not to ouer-top the head with taile . All this it tells them , and doth shew beside , " How addle egges spring out of lust , and pride . " How noble houses by ignoble deeds , " Bury themselues and their owne ruine br●eds . " How beautie and all vert●es of the minde , " Conioynde with wealth , adorne not woman kinde : " Except with these , true chastitie be plac'd , " And that againe , by modesty be grac'd . And now I will proceede to tell my story , How sad the Phaenix was in minde , how sory To be so sleighted and so ill respected , By her for whose sake , he had all neglected . This wounds his heart , and he resolues too late , All second matches for the first to hate ; To liue alone , and neuer mor● to minde Fond alteration , in the course of kinde . But griefe perp●ex't him so , he fear'd to die , E●●●e were fitted for posteritie . And so his neast vnmade , he quickly might , Both life , and nam● , and memory loose out-right This to pre●ent , his ●light he nimbly takes O're hill●s and dales , o're desarts , riu●rs , lakes , O're kingdomes , countries , bounding East and West , And spices gathers vp to build his neast . Which made , and finding still ●is former griefe , Not cur'd but growing desperate of reliefe , Him better seem'd by p●iuiledge of kinde , To kill his body , and renue his minde : To leaue g●iefe where it breeds with earth on earth , And ●ecr●ate his spirit with spritly birth , ( Li●●●re , which touching powder straight resolues T●● grosser parts ; and eac● it selfe inuolues In its owne element ) then so t' out weare And tyre away with griefe sixe hundred yeare , ( For so long liues the Phae●ix ) but thought he , " So long ●e dies that liues in miserie . And ●herefore soone betakes him to his neast , Wherefore-prep●r'd he finds his funerall drest . The Sun shi●es bright and hot , he with his wings Makes more the heate : & sparkling diamond brings , Whose strong reflection , or retention rather Either beates backe the heate , or heate doth gather . Which kindled ( like dri'd leaues with burning glasses ) Consumes the neast , and bird , and all to ashes . Vpon these ashes fruitfull dewes descend , And the hot Sun his actiue beames do b●nd . So heate and moisture twixt them procreate , A silly worme vnlike the bird in state . But time doth giue it growth , and shape , and feathers , And still perfection from each houre it gathers . Till to the former equall it appeares , Or rather all one bird , except in yeares . The rauenous Vulture wondring long had stood To marke all this , within a neighbour wood . Which hauing seene , ambition pricks her so , That she resolues what'euer power saith no , Example and direction hence to take , Her selfe and hers all Phaenixes to make . So calls she first the Hee , and then the young : And thus gan speake to them with rauisht tounge . How much my power hath done , how much my wit , You know , yet know some repetition fit . I do the Eagle rule , ( the birds braue King ) And worke him to my minde in euery thing . He preyes on whom I list ; still on the best ; Eates what I stint him , and leaues you the rest . I gouerne euery Hawke , or bird of prey ; Such as confront the Eagle , me obay ; And make me sharer in their richest prize , And how to please me best , best meanes deuise . I that despise Religion , scorne all law , Do binde all other birds to both by awe : To both for my aduantage , else you know I can prophane the Temple well enough ; Pollute the Altar ; search the graue , each tombe , And dig out of the priuiledged wombe Of hallow'd earth , dainties for you to lurch , Mans flesh , enshrined in the sacred Church . You know I foster Souldiers not for loue , But to breed warres ; the slaine my prey still proue . All sorts , professions , kinds , I prey vpon , When their sweete slesh is turn'd to carrion . For carrion is my food , let others kill And hazzard life for life , we safely will Eate the vnfortunate , the weake , distressed , Whom want enfeebled , mightie power oppressed . This is our practise . But I cald ye now For higher aimes : to giue you notice how We may aspire in royaltie and pride Aboue the Eagle , and all birds beside . Much time , much study , with full large ●xpence , Haue I bestowed , to gain● intelligence Of a rare secret , which exceedeth farre Th' Alchi●isters Idol , call'd th' Elixar . This is , to vnderstand and know aright , What course to take , and how we compasse might The glorious eminence , the singular grace , The famous Phaenix hath in euery place : How to attaine her nature , beauty , state ; And without copulatio● procreate . At l●ngth my wit , my industry , and chance Concurring , did this happinesse aduance● For watching lately , as I often did , In desart vast , among thicke bushes hid , I saw ( vnseene ) the mysterie throughout , And can resolue each rite , each scrupulous doubt . The circumstance were needlesse , whil'st the fact Shall manifest each seuerall Scene , and act , With happy issue ; and accomplish so Our wishes , that we shall amazed goe ; Amazed goe , to see our selues so low , So soone to such a pitch of glory grow : So soone translated , metamorphosed , And new created from the foot to head : Beyond our hopes , report , the present station Of other birds , almost to adoration . Enquire not how , but each prepare t' obay , What I command ; performance leads the way . Hie on , hie all , to seuerall quarters flie , And through the whole world make a scrutinie For aromatick drugges , perfuming spices , Rare pretious stones , rich iewels , strange deuices . Bring them together , lay them on this hill , And the successe refer to my deep skill . The young ones all obayde , but then the Male Staid long t' enquire the reason of this tale . Yet long he durst not stay , lest shee from thence Should beate him for his arrogant offence : For females of all rauening fowles beare sway , And the blacke Vulture is a bird of prey . The male ne're meddles with young , meat , or nest : But shee commands , and he sits like a guest . He seeing her incenst , away doth post Ore many Seas , and many an vnknowne Coast , And all the world surueyes from East to West , From North to South , and gathers what is best ; Sweet odoriferous spices , amber-greece , The Castors stones , the Ermins spotted fleene , Rich Luzerns , Sables , Martins , and the horee Of the most precious-seld-seen V●icorne . The Musk-cats cod , with Rubies blushing red , Quick-sparkling Diamonds cutting glasse like lead ; Bright shining Carbuncles , and Saphires blew , With Iasp●r , Iacynth ; Emerals greene in view ; Perspicuous Christall , orient Pearles large , round , And Gold , for which man doth the Center sound ; Blacke , white , greene , marble ; in-laid Porphyrie , With Alablasters for Imagerie : Truth-trying Touch-stones , making things distinct , And what rariety else within precinct Of ample Nature dwels , they hither brought ; With which a curious neast shee neatly wrought , To match whose wealth remaining earth was base . Her s●lfe , Mate , yong , each by themselues had place In this most royall building . Then in state Her selfe sate downe , and next her musing Mate . Her young ones , then in orde● , One by One , And now the Sunne shin'd hot on euery stone The spice gan kindle . Now quoth shee I finde My selfe halfe made immortall changing kinde . The fire flam'd fiercer then , and sing'd their wings : Be constant Sirs quoth shee , you shall be Kings . " Gold crownes are heauy , toyle is hard but gainfull ; " There is no excellent sweet but first is painfull . They would haue flowne away , but 't was too late . Quoth shee the Phaenix dies to liue in state . With that she sinkes , her neast and all combust Her glorious hopes , and proiects turn'd to dust . Which tells vs this : Pride still doth ouer-build . ●Folly is not in architecture skill'd . ●Wit frames his Plot according to his state , ●And to a small house makes no lofty gate . ●But ouer-bold Ambition fires her neast , ●And proues her houses shame , her house a ieast . Epimythium . The Phaenix betokens vnitie in Religion . This was proper to the Iew●s , but they forsooke it , as the bird of Paradice did the Phaenix . Then it came to the Gentiles and seemed to returne to its owne nature to be vniuersall , not tyed to place , or Nation , or person . The Phaenix died , and out of the ashes arose a new Phae●ix . Christ came not to destroy but fulfill the Law. The old faith remaines which was first preached in Paradice , the ceremonies only are abolish●d by the pr●sence of the thing signified . That seems another , which is the same truth . Wee Christians possesse what the Iewes expected . They are diuorced ( with the bird of Paradice ) for their vnfaithfulnesse and vnbeleefe ; now they are wedded to the Cynosure their owne wils and stiffe-necked opinions and traditions . They tread and cac●le , and lay egges ; addle egges or rather adders egges , egges of winde without fruit , which neuer proue birds . They expect in vaine an other Messias to saue them , till the true Messias is ready to come to iudge them . They are a scattred people , hatefull to all where they inhabite . The ●Vulture and her brood is the Clergie of Rome ; where the shee or female preuailes . Shee will be called the Mother Church , which is truly the whore of Babylon , the malignant Church , the Aduersarie , the Antichrist . Shee builds to her owne ruine , her power and policie shall ouerthrow it selfe . Shee shall burne in her owne nest . Let all such therefore as loue the truth , and would saue their soules , come out of her . VNIO . DEDICATED TO THE TRVE LOVER OF HIS COVNTRY Sr. ARTHVR HEVENINGHAM Knight , and his truly Religious LADY . YOV know the moodes of Men , the tempers too Of Climes , of States , of Elements ; Then who May better read this tale ? The minde that 's free Can iudge diseases , and distempers see . THE Mole , Chamelion , and the Salamander , As neere the Ocean they together wander , Spying at sea the Lamprey , haild him thus● Good day my friend to you and eke to vs. We three are met to argue and debate Which of vs liueth in the happiest state ; Whether the ayre , the earth , or fire doth giue To what they breed best sustenance to liue . And we would gladly heare how farre the sea May with fire , ayre , and earth compared be . You happily we met as we would wish , Being a prompt , deep diuing , subtle fish , And ablest to resolue vs. Come then show The life you lead , and learne our liues to know . The Lamprey soone consents . And first the Mole Doth thus begin . Deare friends I left my hole To breath the open ayre ( whose light I hate ) T' acquaint yee with the blessings of my state . And to perswade ye , if you loue your rest To liue with me in peace , and plenty blest . It fits me first to speake , for I had first My being , long before the earth was curst . Darkenesse was not created ; t is as old As that great workeman which the whole doth mold But light was made long after , and doth show , That ignorance is elder then to know . The workmans selfe in cloudy darknes keeps ; For no eye sees or when he wakes or sleepes . He loues not euery curious foole should see What ioyes , what treasures , in obliuion bee . The worthy Grecian would haue learn'd that Art , For ignorance is wisdoms better part . When all was Chaos first the Center stood , And all the solide parts , call'd Earth . The flood Was next being ponderous . The ayre flew higher ; And as a hedge to all was placed fire . What first was plac'd was worthiest , & brought fort● The first of creatures , and best things of worth . And first it brought forth things that were below ; The roote had life , before the fruit did g●ow . And we ( earths darlings ) had our shape within Ere you without . Nor doe th' effects of sin ( Ambitious sin which light and'knowledge sought And ( fondly curious ) blinde obedience thought A base director ) so afflict and kill Vs h●re within ; as you who share in ill Of punishment and guilt , with foolish man ; Yet no way from his rule acquit ye can . You dwell with him , and dye with him . But we Are earth by nature , procreated free . And our forefathers customes still obay , Doe as they did , and follow their blind way . Not striuing busily our wits t' approue By searching doubts , but rather shew our loue , By louing eu●n their errors that are gone , Or reuerently beleeuing they had none . Our dyet is most choice , on rootes to feed , And rellish first the sweet of euery seed . You liue on th' excrement , and do not know , That fundamentall vertue springs below . Besides you liue like slaues , but I am free , Though bloudy-minded Man oft seeks for me . The Lyo● did pretend because I haue Foure feet , that I by nature was his slaue : He call'd for this a Councell , sent for me To sweare to his seruile supremacie . But I ( refusing th' othe ) to spite him more Did vndermine his Councell-chamber flore And had not light ( damn d light ) my plot bewraide● He had to hell s●nke by the traine I laide . But light discouered me , and since that deed I loath light more , and so in darknesse breed . Darknes thou sweet companion , friend of sleepe , How I delight in thee . With thee doth keepe All that man seeks for , euery secret plot , Darke mysterie , close sttatagem ; what not ? Inuisible wealth , with treasures manifold , But chiefe Mans soule , his god , almighty gold . This Man knowes well , and knowing learnes of me To dig and delue till in his graue he be . Then all proclaime him happy : say he is At peace and rest , and doth emoy all blisse . And such say truth : for he returnes againe To his first being , and doth so remaine . " Contentment with darke ignorance doth dwell , " And light and knowledge only maketh hell . Then without farther strife liue all with mee , If you will taste no paines , nor errors see . The changeable Chamelion laught out-right , To heare the blinde Mole raile so much at light . And said ; Your darker spirits can't conceiue , The blessed fruit , that we from light receiue . Let fooles depend on faith implicatiue , Wise-men into the depth of truth will diue . Darknesse and ignorance , which you suppose Had an eternall being , are the foes Of all eternall beings ; and indeed Are voide in nature without fruit , root , seed . Darknesse is but the absence of cleare light . As error is the ignorance of right . So these two are vacuities , want being ; Not seene by others , nor yet others seeing . From nothing , nothing springs ; something there was From whence this vniuersall frame , this Masse Of strange agreeing contrarieties , Had essence : and 't was something that had eyes : For sure it was not ignorance , nor night , They could not see to order things so right . But it was knowledge , wisedome , light , and truth , Figur'd in mature age , and actiue youth . The priuiledge you plead , Antiquitie , Proues onely , that of old you vs de to lye ; And that all truth you hate , for truth doth run Still to the light , and you the light do shun . And where you challenge your creation first ; It is not like , Nature would make the worst Before the best ; except this can preferre Your claime , that as young workemen vse to erre In their first workes ; so Nature first did try To make right eyes , by making yours awry . Much rather truth it is , she did bestow , Labour in framing others ; but for you , She left you to corruption , night , and chance , Which made you● eies such , such your countenance . And your tame-blinde obedience well befits Such earth-bred , doltish , dull , and sluggish wits . But ayerie Spirits acquainted with the light , Will not be led by custome from the right . No loue , no friends , no predecessor shall Peruert their iudgements ; they examine all . And for the food ye boast to eat boast still ; No root , herbe , fruit of yours , I handle will. They are corr●pted . Ayre doth only giue True nourishment , and happiest meanes to liue . The sick-man shewes this , who the weather fayre , Remooues for health , from close to th' open ayre . And for the light , your death doth it approoue ; When onl● then your eyes are seen to moue . Then you begin to see , and loath the kinde Which being blind themselues brought you vp blind , Bereauing you of many a bles●ed sight , Which we enioy , ●ho loue and liue in light . Your freedom from all beasts I like . T' is ill ●o be s●bi●cted to anothers will : B●t that to your superiors I do hate , And therefore am exilde from euery state : I liue a poore thin creature , by the ayer ; My selfe I feed with hopes , others with prayer . My eyes I oft lift vp , and roole about , D●siring to be s●en to be d●uout . But neither with my bulke , nor with my backe Supply the l●ast defect of others lacke . I beare no Wooli to clothe , no flesh to feed ; Let sh●ep , and Calues , relecue the poore that need . I rauisht go with a distracted looke , A●d turne my mind , still , as I turne my booke , My will doth lead my conscience , not my wit. And euery riddle for my purpose fit : Hating whats'ere is old , I loue the new And to all purposes , change my ready hue . My flesh is low , my spirit high and prowd Doth contradict what order hath allow'd . I fast when others feast , feast when they fast , And with Angelicall food , I do out-last All Gormandiz●rs . Come then , liue with me All that loue life , and light , and would be free . The Salamander hearing this discourse , Sayd . Sure you both do argue without force . Darke ignorance our nature doth contemne : And curious search wise Magistrates condemne By blindnesse we our wants and dotage shew : To those , not reuerence but reproch is due . Not priuatiue blindn●sse , our antiquitie showes , But onely that which by long seeing growes . But you blinde Mole do ignorance affect , Which breeds derision , scorne and dis-respect . For what a sensel●sse part is this in you , Your fathers ●aults and errours to allow ? And not much rather to reforme your owne , By shunning the defects , which they haue showne ? Your food is grosse and earthly ; dirt and mould Mixt with old roots , do much corruption hold . Yet ( though they gin to die , with age and wither ) The good with bad ( being old ) you cram togither . This makes my fiery spirit scorne to keep I● your darke celles , where knowledge seems to sleep . But you Chameleon with a hand too bold , Oppose , contemne , and scorne , whats'ere is old . You onely loue to see , but not to doo , You dote on knowledge and on error too . " T' is error , in our sight to ou●r●eene , " And but our owne , all iudgements dis-esteeme : " T' is error to be fondly ouer-wise , " Too pure , too iust , too perfect , too precise . There is a meane● For knowledge sure doth liue " Onely , where it doth good to others giue . You too too sawcie hidden secrets handle , And too too fond your o●ne conceits doe dandle , And cocker with obseruance : being so A friende to superstition , though a foe . The light you vse , is borrowed not your owne , The colours that you see , their ground vnknowne . Your darke imperfect , double glimmering sight , Is but th' extended beames of greater light . Arising from vicinitie of fire , To which the purest elements aspire In their refined parts ; the earth in gold And pretious stones , doe most resemblance hold ; The sea in salt , in Pearles , in dewes that rise , And to the Sonne-ward with ambition flies ; The Ayre in colous and in Meteors bright , Which the Sunnes place vsurpe in darkest night . T is fire alone that searcheth and refines , And doth diuide the grosse from purer mines . T is fire that makes grasse , herbe , andtree to grow : Meltes the seas Icie chaines , and th' earths cold snow . It cheares the young , it cherisheth the old , Reuiues the dying , makes the Coward bold . Nothing without it can be said to liue , Whats'ere hath being , it doth glory giue . Which makes me to determine , that the light Which you inuisible call , is but a sprite Made by your feare , and strong imagination , Without true being , essence , or foundation . For light the greater 't is , doth more appeare ; So should that light of lights , if such there were . My indgement therefore in this rule doth runne , There 's nothing greater then the glorious Sunne , Here I set downe my rest . And for the schooles , That teach beleefe , let them still tutor fooles . From your contention , my instruction sprung ; And thus I learn'd to thinke when I was young . The Mole doth feede too much on earthly meat , And the Chameleon nought but ayre doth eat . I neither like your fast , nor yet your feasting , For twixt you two all earnest turnes to ieasting . And doth perswade me thinke , there is no food , In earth or ayre , that doth or hurt , or good . So all my knowledge , practise , life , doth chime , According to the current , state , and time . I thinke they 'r only gulls that liue in awe Of any thing but want , death , and the law . I quench all fiery zeal wheres'ere I co●e ; And would haue Policie speake , Religion dumbe . I poyson with my breath , both foe and friend , And to my pleasuredo● each proiect bend : In briefe I onely am a freeman borne , Who loue my s●lfe alone , and others scorne . The Lamprey hearing this damn'd Atheist tell , A tale befitting none b●t Machiuael , Thrust his eye-guarded h●ad aboue the brim , Of the rug'd waues● and to the shore did swim . And on his slippery belly gan to slide , Till he came neere the Salamanders side . Thou cursed slaue ( q●oth he ) though I proceed From some of thy neere kin , of serpents seed . And am halfe serpent , as thou wholly art , Yet I am halfe a fish ; and euen that part Prouokes me contradict the cursed note , Which thou didst vomit from thy venomd throat . Thy Pedigree is lineally detiued From that great Serpent , which at first depriued The rest of feet ; and being ouer-wise Gull'd credulous man of glorious paradise . Still thou partak'st that nature , and each tree , Thy tongue or teeth touch , so infected be In root and fruit , that who so eats doth die , Poyson'd b'accurst , cold infidelitie . Too light beleefe , and too too earnest thirst Of curious knowledge , causde de●th enter first : But now thy skill hath brought it so about , That hearing , seeing , feeling , still we doubt . And flying one extreame , we fondly fall Into the contrary ; wise , fooles , and all . " Yet blindnesse better is , then hauing eyes , " Not t' acknowledge truthes , but count them lye● . " T' is better to be doubtfull what we know , " Then to be Truthes profest and open foe . The Mole and the Chameleon better are , And neerer truth , then thou thy selfe by farre . Yet the Cham●leon somewhat doth resemble Thy nature , but he can more close dissemble . He is not so prophane , so impious , bold , To call all truth in doubt , both new and old ; Though he giues darknesse not the praise he ought , And too too curious , after knowledge sought : Yet he confesseth that there is a light He cannot see , through th' impotence of sight . But you all light and knowledge do confine Within the Sunne , as if it were diuine : And like a desperate traytor , foolish theefe , From art and nature steale , to kill beleefe . Come then good fellowes ( quoth the Lamprey ) take This monster vp against vs ; let vs make Him an exampl● of our iustice showne , Vpon Truthes foe , so manifestly knowne . With that he nimbly twines himselfe about The Salamander ( being quicke and stour : ) Chameleon and the Mole , the Lampr●y aide Which makes the Salamander much disinay'd . Yet he doth lay about with tongue , teeth , nailes , And bites them all , but oddes at length pr●uailes . And they remaining victors cast him downe F●om the steepe cliffe , and so the Atheist drowne . Then comming backe , they two the Lamprey pray His wi●e opinion of their st●ife to say : That they may know to which part he enclines Whether to darknesse , or where spl ndor shines . He soone consents , and tells how he ( by kinde B●ed and brought vp in ●u● ) is of the minde The Mole spake truth . For happinesse ( quoth he ) " Consists in what we haue , not what we see . And sight prouokes vs wish , and couet change And so in boundl●sse , endlesse , toyle we range . " He that knowes most , knowes best what he doth misse , " The losse of Parad●se is only this . " Th● simple innocent truth this instance fameth ; " Man in the darke being naked nothing shameth . Thus he discourst , then tells how he behaues Himselfe in darkn●sse , vnder●eath the waues . How he prefers old gnorance , before N●w K●owledge , and ( I wot ) knowes cause therefore . Shewes how for this opinion he was brought Before the Whale , yet lo●g in vaine was sought : Tells how he scapes the sear●h b● many creeks And winding holes , when Hipp●a him seeks : For they ( Phoenician Cre●ishes being swift ) Are Purseuants which he can hardly shift : Yet he hath learned counsell , who directs His whole proceeding when he ought suspects . First subtle Polypus to whom he cleaues , And seeming part of him the search deceaues . The turbulent Cuttle , who doth raise the mud , Aud such a colour mingle with the flood , That no eye can discouer where he lies , And so he often scapes the craftie spies . Then creepes to stones that lye on silt and sand , ( Not to the corner-stone on stedfast land● ) And if by chance they finde him spite of these , And so attach him , then he can with ease Slip through their fingers , or himselfe vnwinde , By leauing some part of his slime behinde . He can equiuocate , and double so , That ●uery way at once he seemes to go . Yet once he taken was , and brought to triall , Where with his doubtfull answer● , stif●e deniall , Low crowching , smoth conueyance , flattering guise He scap't th' Exchequer , Prison , and th' A●s ; si●e . Then being askt , why darker ignorance Before the light he did in speech aduance . He answers , first it was to try his wit ; Not that he held it , to be true or fit . Againe , because ●inall vse of light he had , He to make some fooles like himselfe was glad● With these slye answers , and great friends beside , And faithfull bribes , he did from danger glide : And such fe●'d friends he had in euery Court , And euery office , at the least report Of threatned danger rounded him in th' eare To shift ●is scat , before the storme came neare . ●en shewes he how the better to disguise ●is double face , he had two rowes of eyes : ●s though he lou'd all knowledge , and all light . ●ut ( quoth he ) only two of these haue ●ight ; ●he rest are hypocriticall and blind : ●et their appearance calmes the Whales fierce mind ●hose easie nature open to abuse , ●akes shew for substance , colour for excuse . ●hus adapt and frame my selfe to follow ●he Whales command , although my hea●t be hollow , ●iue at quiet , offices obtaine , ●ace in the warres , and in the Coram gaine . ●ll which shall turne vnto the Whales destruction : ●euer great fish , mooue but insurrection : ●or I 'le discouer all when time shall fit ; Who trusts a halfe friend , hath not halfe his wit. ●hil'st thus he argu'd , and the Mol● grew proud , ●o heare affected ignorance allow'd : ●nd that so many in that large dominion , ●emain'd vpholders of his stiffe opinion . ●he thinne Cham●le●n gan looke bigge and swell , ●nd each complain'd himselfe he was not well , ●ut then too late , they found how they were stung ●nd poyson'd by the Salamanders toung . ●here was no helpe , but die they must . In vaine ●hey weepe ; and each to other shew their paine , ●ill Iustice did by death their paine conclude , ●ith tragicke end closing their interlude . Epimythium . The Mole is the blinde , obstinate , refractary Romish Catholike , who hath no other answere or reason for any article of faith , or point of religion , but this : My predecessors were of this opinion , and they were wiser then I am . His Positions are . 1. Ignorantia est mater de●otionis . 2. Caeca obedientia meruit ex condigno . 3. ●ides implicatiua sufficit . He obeyes that which he calls the mother Church , before God , who is his heauenly Father . For he had rather breake ten of his commandements then one of hers . Gods Sabboth day is his play●day , and euery Saints day , his Sabboth . What hee spends on Christmas day , hee spares on Ashwednesday , and Goodfriday . And this is his generall rule , two fasting dayes , makes the third a glutton . The Chameleon is in England a Familist , at Amsterdam a Brownist , further on an anabaptist He liues by the aire , and there builds Castles and Churches● none on the earth will please him . He would be of the triumphant and glorious Church , but not of the terrene militant Church , which is subject to stormes , deformities , and many violences and alterations of time ; he must findeout Sr. Thomas Mores Vtopia , or rather Platoes Communitie , & be an Elder there : In this point , and in that of r●●isting ciuill gouernours , he seems the same with the Romish Catholicke . But they are tide onely by the tailes , like Sampsons foxes , their heads like Ianus looke diuers wayes . They are Boutefewes & carry betwixt them a fire-brand to inflame all Christendome . They haue in the imagination an Idea of ●uch a Church , and such keyes as the Romanists mad● boast they poss●sse : but they will not haue them the ●me , nor to resemble theirs . Foolish Alchimisters●hey ●hey are both , seeking a Ph●●osophers stone , and neg●ecting the true Elixar , the Corn●r-stone . They boast ●o build golde on the foundation , when what they ●aube on is adulterate stuffe , laid b●side the founda●ion . They beggar themselues in s●●king for wealth ●broad , whil'st at home they neglect that Pearle of in●●tinable price , for which the wise M●rchant giues al ●hat he is worth . If euer I could heare Papist cleare ●he Pope from being Antichrist and proue he must bee ●ne singular person , I would then beleeue that hee ●hould not spring from a ●ew of the tribe of Dan , as ●hey fable , but ●rom a promiscuous coniunction be●wixt two fugitiues , to Amsterdam , and Rome . The Salamander is the Atheist , hee is contrary to himselfe , and hatefull to others ; he poysons all with whom he con●erseth , and knowes some Philosophy ●no Diuinity . Hee seekes all wisdome in himselfe , where the Tutor is the Master foole ; and is so inquisitiue after the cause , that he forge●s both the ●nd and the causer . His reason is his god , and that being false , is not able to direct him to search & see the true God. Thus he is drown'd in the sea of his own foolish and boundlesse imaginations● and being 〈◊〉 a pretty childe , is brought vp for his mo●hers Cocknie , spends his youth like a witie foole , his Manhood like a reasonable beast , and his age ( if iudgement cut him not off ) like ● deuill incarnate . The Lamprey is the subtill shotten Catholike or Church Papist . He coosins the law and his owne sou● too . He is worse to trust then the open and profest 〈◊〉 cusant . He hath no good conscience , for Conscientia 〈◊〉 scien●ia cum alia scientia . N● good zeale , for zeale 〈◊〉 Intentio virtutu● theologicarum ( An opposite to Hypocrisi● , with which h● clokes himselfe from all pena● statutes ) . H● is neither fish nor fle●h ; but halfe fish , an● halfe Serpent , as they s●y which write of the generation of the Lamprey . A man m●y easily surfet of such meate , and a S●ate so ●ne indanger it selfe by suffering such to increase . There is no law can meete with thei● fraud . The Churchwarden is the Coppiholder . The Parson is his Chaplaine . These dare not present him . A fine will vndoe the first , and a prohibition begge● the other : yet these the law presumes must first speak or none . If these do their office , the I wery are perhaps his tenants ; he is a Iustice of peace , a great man their neighbour . If they finde him guiltie , there are pillars in the Excheaquer : or if these faile , a friend or kinsman in Court makes all sure . These scape thus themselues , and shelter others in their houses and abroad . Because the State through conniuence accepting a weake and imperfect shew of conformitie , giues credite to their conuersions , and intru●ts them in place where they may doe much hurt . The goods , leases and monies of the meaner and more resolute sort are past ouer to thes● , and passe free vnder their priuiledges and protections . The Character to know these is this . They come to Church once a moneth , and then when Prayers are done and the Psalmes sung , p●rhaps at the beginning of the Sermon . They are prag naticall , and haue for the most part trauail'● and ●rought home ignorance : They are stiffe and inflexi●le , and call it strength to oppose truth and reason . They extoll forraigne gouernment , and slight all domesticke graces . They magnifie the Infanta , the Archduke , and Spinola ; but vilifie his Excellence and the States . They will dispu●e scandalls● or what may seem scandalous , and that only at tables , where if you stop their mouthes with argument , they pretend they could say more , but that their mouthes are stopt with meat . They trauaile still on Sundaies , and remooue against Easter . Struthiocamelus . DEDICATED To the vertuous Knight , Sir Iohn Heueningham , and his charitable Lady . VVHat on our selues we spend , doth through vs pa● And leaue vs ●aked , as this Ostrich was : This makes you on the poore bestow so much , And no expence but owne your selues to grutch . A Wealthy Marchant late in Barbary , Through sandy desarts passing ; chanc't to sp● An Ostrich eating iron which he found , By Trauellers scattered vpon the ground : Quoth then this Merchant ; prithee let me know , What nourishment , can from those mettals grow ? Th● Ostrich answers ; Sir I do not eat This iron , as you thinke I do , for meate . I only keepe it , lay it vp in store , To helpe my needy friends , and friendlesse poore . I often meere ( as farre and neere I goe ) Many a fow●dred horse that wants a shooe : Se●uing a Master that is money-lesse : Such I releeue and helpe in their distresse . With trauellers I meete that are beset By theeues and ●obbers often . Then I beget My selfe a●ong the thickest , and present Out of my ●aw a pistoll ready bent , A sword and dagger , or some such like toole , To help the true man , and the theefe to coole . The Merchant mus'de ( as well he might ) at this , And thought within himselfe ; this fellow is Most fit for my imployment , I will straight Hire him to be my Bailiefe . No deceit Lurkes in his simple shew ; he 'le surely keepe , My plow-yrons , when my lazie hindes do sleepe . This to the Ostrich motion'd , he agrees , The wages are set downe , the vailes , the fees , The liuory , with circumstance enough , And they come home● And now God speed the 〈◊〉 The Ostrich carefully laies vp the rakes , The pitch-forke teines , the yron-pointed stakes , The wedges , hammer , hatchet , and the nailes , Th● sithe , the sickle , and the biles of pailes , The share , the coulter , heele-yorne , and the cocke , The whip , the horse● shooe , with the key and locke . He needs no locke and key to keepe them vnder , But keeps both lock & key , where you wold wonder . Then comes into the house , puts vp the gun , The sword and dagger ; and when this is done , Deuoures the dripping-pan , the cob-irons , spit , And swallowes all the iron bit by bit . The Merchant prais'd his fortune , that he had Got one so good , ' mongst many seruants bad . Told him he shortly would his state preferre , From being Bailiffe , to be Treasurer ; For he could not inuent a surer hold , Then th' Ostrich had for siluer , or for gold . And now the Merchant leauing one at home , That he may well trust , goes abroad to rome : Neglects his house and lands , thinkes all is well , And as he wont to doe , doth buy and sell . Mongst other things he sold , because the warres Began afresh , he truct for yron barres . For he was one of those that would for gaine : Sell bullets , where they were shot home againe , And did our Mines and Woods on Ordnance wast , Which spite of lawes , he to the Enemie past , Much yrone he had at home , and sold beside All kinde of armour fit for such a tide . So home he comes glad of so good a mart , For here he knowes the Ostrich playes the part Of a good Bailiffe . He may easily thriue , When such a full winde doth his fortune driue . His land he finds vntill'd , he wonders then And thinkes the fault rests on his lazy Men. They say they wanted yrons for the plough , He wonders , for the Bailiffe had enough . He findes his house all naked , not a bit Of meate prepar'd , the Cooke wants pot , and spit● He goes to bed , the theeues assault his house : He hath no weapon to resist a Mouse . H● riseth early , lookes for his munition , The place remaines , no yron in fruition . His barres are gone , his houshold-stuffe , and all , Now to account his Bayliffe he doth call . The Seruants ioyne in their petition first , And shew their griefes , ●ow hard he was , and curst . How he kept backe their wages and their meate , And gaue them worke , but gaue them not to eate . How he neere hand had made a monstrous neast , Where whilst they fasted , he and his did feast . And thither he conuaide the yron worke Where the she Ostrich and his young did lurke ; Who swallow'd all : for they haue mawes as large As culuerings , which would as soone discharge The yron loade ; and sooner farre would spend , And bring a world of wealth to lauish end . The Ostrich to excuse himselfe bewraies The place where safely he this yron layes . Carries him to a priuate hole , where still He dung'd , when he his maw did ouer-fill . Quoth he if you can good distinction make , Each seuerall peece you may from hence vptake . The plow-geares , cart-geares , and the toole for war , Spits , pots , and cobirons , here together are . Each wedge , knife , hammer , and the smallest naile , Drawne lymbick wise through stomacke , guts & taile It 's a rare chymicall extraction now , Better then all the drugs the Mount-bankes show . It passeth our elixar , or the stone● Sought for by many , but attaind by none . Th' obstruction of the Liuer , and the spleene , It opens , mollifies , and purgeth cleane . A secret t' is assured , for madnesse , folly , Wild i●alousie , and cloudy melancholly , It cures the Gout , and qualifies the cause , Suppling a hide-bound purse like th' oile of lawes : It dries vp humours , humours that a bound , And mans weake body it makes safe and sound . The merchant stood amaz'd , but at the last , He seazde vpon the Ostrich , held him fast : Made him be tide be●inde a horse , and stript , ( His buttocks bare as now they be ) and whipt . Ransackt his neast , and brake before his face His egs , though his poore Hen in hope of grace , Did sue for their repriuall . But in vaine , He look●s to finde his Iron there againe . Which missing he proceedes , exiles him quite , And then vpon his gate this note doth write . Let Rich-men wisely feare , All such as feathers weare , It 's lost whats'ere they borrow , And soone their mawes goes thorow : The substance they consume To nought but smoke and rheume ; But th' vse they neuer faile To pay with tongue and taile . The Ostrich euer since his breeches lost , Goes like a naked rogue at whipping post . He hates a horse to death since he was stript , And for his fault , ti'de at his taile and whipt . He hides his egges , and couers them from sight , Lest man should find & break them . Thus they write . Epimythium . THe Merchant . figur●th Parsimony , the Ostricl prodigalitie ; what the one gathers , the other spends . Ages , nations , and particular persons haue their alternall variations and vicissitudes , euen in gathering and expence , as in all other passages . ●There bee few scraping fathe●s , but their children proue witty scatterers , or foolish retainers : experience of many ages scarce produce one contradiction to this generall obseruation . The father vs●th no more diligence in damning his soule by getting goods vnlawfully , then the sonne doth in sp●nding them prodigally : Let this therefore learne Vsurers , Ingrossers , and Oppressors of all professions , ( if they loue their wealth , and would not haue it wasted ; or loue their children , and would not haue them vndone ) to secure their estates rather from their children , then for them . It is not the want , but the enioying of aboundance that vndoes many men . The rich father who dares bestow nothing on himselfe ; and the prodigall sonne that spends all on others , and keepes nothing for himselfe , are the miserablest beggers in the world . Others haue pitty and prouision to helpe them , t●ese nothing but derision and scorne . No Hospitall will entertaine them ; only the father finds roome in Bedlame , and the sonne a hole in the Counter , or a dungeon in Newgate . ONOCROTALVS . DEDICATED TO THE RIGHT hopefull KNIGHT , Sir THOMAS SOVTHVVELL . YOur name hath long been mist , now fairely rise And make your Country flourish . All our eyes Are cast vpon your actions ; then on vs Reflect your loue . Shun Onocrotalus . VVHilome within the Persian gulfe did haunt A fowle much like our greedy Cormorant , Cal'd Onocrotalus , who vsde to prey , On fish , or fowle , or beast which past his way . He had a crop vnder his bosome wide , In compasse like a sacke , and thereto side . Much harme and spoile he did , for none could passe But fild his pouch , if bird , beast , fish , it was . At length th' oppressed birds , with fish , and beast , Petition to their Soueraignes , and request Aide and protection gainst the open wrong , This tyrant daily did , and had done long . The beasts vnto the Lyon made complaint . Birds to the Eagle . Fishes did acquaint The Seas great Emperour the Whale . with griefe , They all sustain'd , and all implor'd reliefe . Long was it ere they could be heard , for still , The Cormorant , ( for so we call him will ) Had many friends in euery Court , which he Maintainde with large shares , and full liberall fee. For still his gorge full laden , ready stood , And when they mist else-where they here had food : Food of each kinde , for euery stomacke fit , And such as fauorites were , had part of it . Long thus he put them off , yet at the last , By counter-bribes , their weake petitions past . The Eagle first did seeke him , and he found , The theefe where he would wish , vpon the ground , Quoth he , well met , are you the fowle that prey , Vpon our harmlesse subiects night and day , That none can this way passe and vse his trade , But is a subiect to your fury made ? Not I sir ( quoth the Cormorant ) I am one , That liue in contemplation all alone . This poke I begge with , to sustaine my need , And I no fowle am but a beast indeed . Quoth then the Eagle , wherefore serue thy wing ? O ( quoth the Cormorant ) thou mighty king Of feathered fowles , these two are my forefeet , Held vp to honor thee , with reuerence meete . And that thou maist be full resolu'd , and know That I vnto the Lyon duty owe , As subiects to their Soueraignes , not to thee , Without thou wilt vsurpe authoritie , And into other neighbour Realmes incroch ( Which to thy Iustice were a fowle reproch ) Heare but my voice . With that he steps aside , And in the water thrusts his wezand wide , And like an Asse gan bray . The Eagle straight Hearing his voice , suspected no deceit , But p●●● away to seeke what now he saw . When the late noyse he made did thither draw The kingly Lyon , who did hunt about , As th' other did to finde th' oppressor out . And when he spide him ; What art thou quoth he The beast gainst whom so many plaine to me ? O noble Lyon , quoth the Cormorant , I am a fish , the water still I hant . And here I take my food , and lead my life , Free from oppression , and each cause of strife . Why , quoth the Lyon , now I heard thee bray Like to an Asse . True , True , my Lord ye say , ( Quoth this smooth hypocrite ) for I would faine Be like an Asse , so innocent and plaine . I loue beasts well , and next your excellence , The humble Asse , for still his patience . And now to put your highnesse out of doubt , Behold me swimme and diue , ( so launcht he out Far from the Lyons reach ) If beasts quoth he , Can swimme and diue thus , I a beast may be . With that he diues , saying , Sir fare you well , Your faire commends to the King Whale I 'le tell . The Lyon parted thence ; the Whale that way Had sought this Monster all the liue-long day ; And seeing such an vn●outh thing glide past , Within his Kingdome , with such nimble hast ; He call'd and bad him stay , and will'd him tell , If he were Onocrotalus , that fell And cruell murtherer , who hauocke made Of all that in that wealthy Rode did trade ? O mighty Emperour ( aloud he cri'de ) I hardly scap't euen now his cursed pride For being by my noble Master sent , ( The Eagle King of fowles ) you to present With birds and other iunkets in my crop , He needs would me from your glad presence stop ; And but he heard you comming , I surmise , His lawlesse force had made me lawfull prize . Quoth then the Whale , I search to meete that slaue . But what art thou that canst so well behaue , Thy tayle and nimble fins ? Art not a fish ? That I were such ( quoth he ) it is my wish . I like thy milder reigne where subiects say , For loue , and not for dread , they thee obey . And would arm'd in white scales , if I might choose Serue thee a fish , and my blacke feathers loose . But Nature this forbids ; yet still I striue , Euen from my youth , fish-like to swim and diue : And vnderstand their language , and conuerse With them whose ciuill manners , are lesse fierce Then beasts or birds be . For they drinke far more And eat much lesse , then we doe on the shore . This drinking I delight in , and haue tride , By all good meanes to make my belly wide . Yet see , I am a fowle . So vp he hies , And takes his wings with speede , and far thence flies ? The Whal● then found his cunning and straight sent A priuy letter of his close intent , Both to the Eagle and the Lyon stout , To meet and ioyne , and finde this Out-law out . They met , and ioynd , and then this Out-law found Nor in the Sea , nor yet vpon the ground : Nor flying in the aire , but in a hold , A hollow tree , whose strength made braggard bold . They spoke him faire , but he discerned plaine , Their drift , and cride● Faire words make Idiots faine . They threatned him , but threats he doth deride , And saith , by threatning words none euer dyde . The Eagle would haue ventred on his neast , But he his bill held right vpon his breast , Like a stiffe souldi●rs pike , sharpe , long , and armd ; And no way but right downe he could be harmd . The Lyo● would haue torne with teeth and nailes The tree vp by the roote , but wanted sailes To swim so farre , for it in waters stood . The Wh●le then thought to tosse it in the flood , But in a rocke it grew , and growing so , He bad them do their worst , he fear'd no foe . They saide , they would besiedge and starue him out ; He laught amaine , and shew'd how gainst that doub● He was prouided , hauing store to serue So long , till if they staid , they all would starue . Then each bethought himselfe of many a wile And war-like stratagem , how to beguile This politique Rebell , and to force him yield Or starue within , or venter to the field . All workes the ayre , the water , or the land Did ere produce , these Captaines vnderstand : B●t none found able to enforce his strength : The warlike Ly●n yet conceiu'd at length How to effect it . Great confederates heare , ( Quoth he ) what I propound . There 's uought I feare But what I speake of . Once I did rebell Against out Generall Soueraigne Man : to tell This fault doth touch my honour , but you all , I ●now haue been co-partners in my fall , And his most gracious pardon . Then , O then I kept within my fort , a hideous den Caru'd out of rocke it was ; and no way he Could force me out , or make assault on me . At last with indignation mou'd , he takes A mighty flint vp , and with hurling , breakes The same against a rocke , which flying sings , And sparkles from the ayre betwixt them springs As from a red-hot yron , when a Smith With heauy hammer beats it on a stith . Neere hand he had before laid leaues with rosse From Okes torne with a Northern blast , and mosse Dride in the parching Sun : and wood which dide By killing age , and stood my den beside . The sparks inflam'd this stuffe , which in the mouth Of my darke Caue he plac'd : the winde then South Forc'd in the smoke , and this ayre-thickning smoke Infor'd me thus , either come out or choke . The issue you remember : this alone Must be our proiect now ; or Art hath none . Hie therefore braue-bird brother , quickly take Twixt your strong tallents this great flint , and make Experience of my plot . Mount with it hie And let it fall , that fire may from it flie : Which kindled once , fan gently with your wing , And cherish with soft breath : then let the king Of fishes with his mighty nostrels puffe Till it ●lames fiercely , and burnes hot enough . This counsell they applaud ; but th' Eagle thought How purer , hotter , flames might soone be ●ought : And vp he nimbly fores the milke-white way , Where ( being a minion knowne ) he findes no stay ; Each dore ●●ies ope alone , till to the eare Of mighty loue he gets , and let him heare His businesse and his suite , which was for fire And thunderbolts ; loue grants his full desire . Downe quickly he descends and makes a traine About the place where this theefe doth remaine : Then powder he applies vnto the root Of t'hollow tree , and thence the slaue doth shoot . He shoots him thence into the ayre as hye , As th' Eagles selfe could follow with his eye . And downe he comes and doth descend the deep , Where the still Center doth no motion keep . Then vp againe aboue the swelling maine , He bounds , there floting without sense or paine . And ere he can recouer labouring breath , That 's lo●h to part , the Whal● from vndern●ath The traytor doth attach , and straightway brings To be arrayn'd before the other Kings . Him they examine , but he will confesse No truth , but what they know as he doth gh●sse . Then they doe racke him ( being rent before ) Yet he no truth , but many a lye doth rore . Till with the violent torture and constraint , Life almost failing , and with sufferings faint , His gorge he vomits and bewraies with paine The truth , for which they sought so long in vaine . And first ( preposterously ) he casteth out , All slimy lubricke meats , Eele , Gudgeon , Trout ; The Citie heires , Gilt-head and Golden●eye , Belonging to the Sea-kings soueraignty . And with this euidence conuict , the tryall Proceeds to proue him guilty in denyall Of farther wrongs done . The Wood-cocke , Parret , The Goose , the Dotterell , lack●daw prone to parret , The Sea●gull and the Cinclos weake and friendlesse , And of poore widdow - Turtles numbers endlesse , With diuers subiects to the royall Eagle , He doth as easily voide , as erst inueagle . Yet still vnto the Lyon he denies Himselfe a trespasser , but all those lyes He lately made , and late was taken in , Afford presumption of his farther sinne . For which againe they racke him one pin higher , And then he vtters more then they desire . A foolish Cony , and an innocent Lambe , A credulous Cal●● new weaned from the dam , And yet in wardship ; a ridiculous M●use For feare of Cats leauing her sheltring house : And last of all , ( for which the Lyon greeued ) A Hare , from execution oft repreeued . All these with easie vtterance , doth declare That he did fowle , nor beast , nor fishes spare But preide on all , and so became a prey To the Eagle , Whale , and Lyon , eu'ry way . Which prou'de and made by demonstration plaine , Beyond the power of impudence to faine : He then excepts against th'vndue proceeding , They in his apprehension vsde , not heeding The law of Nations , but by force constraining ( Himselfe ) an others subiect , remaining In peace , and league with them , to be arrayn'd Like to a Traytor , and with tortures payn'd . He saith the place he kept in was without Their iurisdiction , and he made no doubt To proue it with large priuiledges blessed A sanctuarie for the poore distressed . They slight his cauils ; And the Whale demands In whose vnknowne , strange gouernment it stands If not in one of theirs ? For ayre , earth , sea , And all they haue ( but Man and what Mans be ) , Doe properly belong to one of these , Who may dispose of all , as they best please . I pray then ( quoth the Corm●rant ) relate To whose Emperiall crowne , and to whose state , My enuy'd neast belongs ? which of you three Claime th' interest as Lord by right of fee ? For if it proper be to one , the rest Haue done much wrong , t' vsurp his interest Whose it should be . This question he did make Hoping thereby their setled loues to shake ●y couetous ambition , whilst they all ●ould make their claimes , and so asunder fall . ●ut the foreseeing Eagle bids him minde ●is owne affaires , and not to thinke t'vnwinde ●he snares true Iustice laies about his life , ●ut interposing such slight cause of strife ●etwixt such firme friends , in strong league combinde And with all strength of entercourse entwinde . And yet to satisfie this curious doubt , Know ( quoth the Eagle ) that being hem'd about With floting waters , it belongs to him Who gouerns all that in the waters swim . But as it on the stedfast earth doth stand , It longs to him that is the king of land . And the large tree which spreads his spacious bowes In th' open ayre , within my kingdome growes . Thy neast thus longs to all of vs , thy food Stolne from our subiects , in th' ayre , earth , flood : And thou thy selfe must needs , if thou beest either Beast , bird , or fish , be one of ours ; if neither , Say what thou art , or whose thou art ; for all But Man and Monsters in this number fall . Then ( quoth the Cormorant ) I doe belong Vnto the fearefull Dragon , whose blacke tongue Threats death to each of you , and keeps in awe Your humbler spirits , making his will your law , He is the king of serpents , whose strong breath Confounds your strength with all-subduing death . He rules the vpper region , purging fire Which searcheth hell , and doth to heau'n aspire . This , this alone it was which I obay'd When that strong law vnto my neast you layd . But you that sprightly power by int●usion Falsely vsurpt to my deuout confusion . Fire onely to the Dragon doth belong ; To him , and vnto me , you haue done wrong . To him I doe appeale ; and haue resort In this great cause to his infallible Court. This speech inflam'd their hearts with heat & scorne To be confronted thus , thus ouerborne By a base villaine who did proudly brag on The free protection of their foe the Dragon . So with a full resolue , they all agree Each for himselfe and his reueng to bee . The Lyon takes , feet , head and throat away : With those he walk't and like an Ass● did bray . The Eagle seaseth on his wings and taile , With these he bird-like in the ayre did saile . The Whale his body swallowes at a bit Which he vs'de fish-like , diu'd and swam with it . Thus Traytor-like hee 's quarter'd out and caru'd ; Would land and water Pyrats were so s●ru'd . Epimythium . The water Pyrat euery one doth know They rob our Marchants , and allegeance owe To no command ; dutie to none will giue , But out-lawes , like the sea wherein they liue . Our Pyrats on the land haue sundry kinds , And sundry obiects . Our goods , bodies , minds . Law-state-Church Pyrats , when no Church , state , law , Can their irregular liues to fashion draw . The first pretending gouernment of all , And freeing such as into danger fall ; Doe kill in curing , and oppresse with easing Both the delinquent , and the free displeasing . The second guard our land from forraigne force , Whilst they themselues ( perhaps ) afflict vs worse . Strangers may not deuoure vs , yet we are By peace eat vp , more then we wont by warre . The third are of two kinds ; our owne and others , Who not in doctrine , but in fact are brothers . Our owne feed few ( for the dumb dog still lurches ) They 'le not teach one , but swallow many Churches : They vnto ignorance our soules betray ; And to seducing diuells giue silent way . The other knowes , no king , but knowes their subiects , And faines to reconcile , but make them abiects . No place is priuileg'd , no law , no Nation : For all the world his parish is and station . Rome giues him licence , and although he swim In the whole sea , there is no roome for him . He cries where s'ere he comes ; Al 's mine , giue room ; And if it be oppos'de a fatall doom Becomes his vsher . Kings must kisse his foot , If curses , pistolls , poyson , hell can doo 't ; But if nor these , nor hell , then Faux more skilfull Will charme the open earth , blow vp the wilfull . These Cormorants my bleare-eyde Muse hath spide : But there are many Cormorauts beside . If any man seeke a true body for this shadow , let him read Commines his fourth booke ; where hee shall see Lewis of Luxe●b●rgh Earle of S. Paul & Constable of France , playing the right part of Onocrotalus with Le●is the XI . King of France ( shadowed by the Eagle● because hee ouer-sored the other Princes in wisedome and policie , and because that kingdome hath been honored with ●he Emperiall crowne and armes ) As also with the King of England Ed●ard the fourth shadowed by the Lyon ( both in regard the Lyon is part of the Armes of England , and for that the said King was a most valiant Prince , hauing been personally present in nine set battailes , and remaining Conquerour in all . And lastly with Charles Duke of Burgu●die , shadowed by the Whale ( both in regard he was strong by Sea , as also for that he was terrible and cumbersom to all his neighbour Princes ) If any seeke farther they seeke without mee , and must be their owne guides . The ASSE . DEDICATED . TO THE LEARNED and iudicious KNIGHT Sr. HAMOND LE-STRANGE . Some beasts are ●minous some birds are so , But Massolanus and ●our selfe say no. Hee slew the Augurs bird● My ●illy Asse . May ●o a wise-man without perill passe . ALthough in ●taly , in France , and Spaine , And all those hotter Regions , there remaine Great store of Asses ? and with vs but few , Saue some that our late Trauellers do shew . And though the Pope and Romane Clergie ride In euery lowly , patient , humble pride Vpon these beasts , or on their bastards rather , As fits each single , simple , holy father . I would not haue you thinke my meaning such A beast of theirs or of our owne to touch . The Asse I talke of , bred in Thess●ly Came to a country man , a neighbour by And made great mone , that euery sauage beast In woods and fields , the greatest and the least Misus de him , wrongd him , made it all their sport To trouble him , who had no remedy for 't . The Man seemde pit●ifull , enclind to good , And gaue the Asse aduice to leaue the wood , To dwell with him who able was and strong , His weake Retainers to protect from wrong . True ( quoth the Asse ) your wit , your strength I know , But how can I deserue the grace and shew ? What benefit or pleasure whilst I liue Can I doe you , who must my liuelyhoood giue ? Quoth Man , for my protection , and my meat You shall affoard me but your dung and sweat , Those excrements t' inrich and lust my ground , That it with corne and vintage may abound . And when I chance to trauell farre and nye , You like a friend , shall beare me company . The Asse was glad the cou●nants were so good , And straight agrees , nor long consulting stood . The articles were drawne● read openly , Sealed and deliuered interchangable . And homethey goe , and long together dwelt Without repentance ; neither greeuance felt . But man in innocence remain'd not long , And since is apt to doe all innocence wrong . Sure here it fell out so . The crafty Man Wo say and vnsay , lye , and cauill can , Went to the Asse , and ( all inrag'd ) demands ? Why all that while he had not dung'd his lands ? Sir ( quoth the Asse ) such compasse as I yield I haue with daiely care laid in your field . True ( quoth the Man ) but that will not suffice To dung my ground , that plenty may arise ; Yet so you vndertooke . Then out of hand See you prouide enough to serue my land . And yeeld what you keepe backe good store of sweat Or I le giue store of blowes , but not of meat . The Asse finds he is wrong'd , but sees not how To right himselfe ; weake men to stronger bow . He does what man commands , and rather more Till Man grows rich , and so grows proud , with store . Then man must trauaile , must his kinsfolke see And other countries how they fashion'd be . The Asse must goe with him , so 't was agreed To beare him company . Well mote they speed , The Man a saddle sets vpon his backe , A hal●er on his head , which wit doth lacke . What meane you master ( quoth the simple Asse ) These will but make me weary as I passe ? Foole ( quoth the Man ) thinke you I le haue my Page● Not suited to the fashions of this age ? I should be sham'd to s●e you neere me stand , Without a cloake , and bout your neck a band . Proud was the silly Asse , to heare he stood So high in fauour , and doth onward skud With willing pace , not like a sleepy snaile , But tossing of his eares , winching his taile . Long trauailde they , till to a brook they came , Wherein a many siluer fishes swam . A bridge was n●●re , but Man withheld his eye , And would not see the bridge , some reason why . The Asse went through the water : quoth he then , All beasts are far more happier than all Men. You are by nature safely cloth'd , and armde , Gainst cold , heat , drought , and wet ; we easly harmde With any small annoyance . You are free , And gainst all these extreames must patient be . The Asse being prais'd , vpon no ground stood still , But must turne backe againe to shew his skill , To boast his valour , let his Master know All his good parts , and s●ruices arow . Now sir , quoth he , you on my backe I 'le beare , Safe o're this water● G●t vp , nothing fear● . The Man leapt lightly vp . Dissimulation " Doth neither stirrup n●●d , nor great perswasion . The Asse doth quickly passe the Ri●er . Then He stayes , and prayes him light . No , ( s●ith the Man ) Proceed vpon your iourney you can beare , I dare not light , to fall I stand in fear● . I 'le kneele then ( quoth the Asse ) and down he kneels , The Man straight raisde him with his whip and heels . O Master ( quoth the Ass●● you promisde meat , You● cou●nant giues no liberty to b●at . ●oole ( quoth the Man ) the word expresly meant , Wages for worke impli●s a punishm●nt For sluggishnesse and sloth ; make haste away , Our busin●sse and the time permits no stay . So on they goe , till the Asse now almost tyred , Askt pitty of the Man , and ease desired , Th●t the would daigne a little while to light . The Man denide it , and then laught out-right . And doubled blowes with whip , with heele , & staffe . O tyrant ( quoth the Asse ) dost fight and laugh ? Are these th' effects of promises and words ? Is this the peace your law , bond , faith , affords ? Keep you your couenants thus ? O man thinke how You make vs traytors , when you , breake your vow . Why ( quoth the Man ) my couenants are vnbroke , I haue performde whatsere I wrote or spoke . I giue you meat , my meaning likevvise vvas , To giue you blovves , if that you plaide the Asse . I was to haue your ex●rem●nts and sweat . I cannot haue those but by vvorke and heat , Therefore I ride you . You were to attend In all my iourneyes on me like a friend . And vvhat is liker to a friend I pray , Then a mans drudge , that toyles both night & day ? That carries him through thicke and thin vvith paine , And a sure stud for all turnes doth remaine● O ( quoth the Ass● ) the vvorld vvas neuer good , Since other on mentall reseruation stood . I only vvas to beare you company , True ( quoth the Man ) to beare , that 's carry me . O damn'd equiuocation , vvho at first , ( quoth the poore Asse ) this double Doctrine nurst ? No Merchant , Tradesman , Lavvyer , nor Diuine , Though much frō truth they warp , frō grace decline , Could be the a●thors of this ample euill , But truthes professed foe , that i●gling deuill . That Diuell who taught it first , and practiz'd too , In paridise , vnto our generall woe . That Diuell which doth renue in euery age , By this alone his kingdome and image . For without this his kingdome would decay , And without this his image weare away . This onely murthers truth , opposeth faith , Deceiuing , whether true or false it saith . If true we dare not trust it fearing ill . If false , like truth it looks , and tempts vs will. Quoth Man , thou preachest well ; and well mightst passe Couldst thou speake Latin too , to say a Masse . Thy folly was in fault rashly to draw , Thy articles without aduice at law . There wanted stops , pricks , letters , here and there , And by your leaue some words the truth to cleere . Nay quoth the Asse , had euery word , stop , letter , Been left vnwritten my estate were better . This is the plague , when power expoundeth lawes Not as the truth requires , but as the cause . When euery letter may an error breed , To helpe the rich , and begger such as need . When tyrants do capitulate and treat Not to conclude , but to deceiue and cheat . When your false minds are candi'de ore with words As your gay sheathes conceale your bloody swords . Now ( quoth the Man ) I thinke that Balaams Asse , Or golden Apuly's , thy Tutor was . Thou art so eloquent , so learned , witty , As if thou hadst been taught in Athens Citty . In Athens ? ( quoth the Asse ) now I espie , You speake no truth , but when yee thinke to lie . I was a Cockny once , of noble blood , Traind vp in Athens Court , and in the flood of pleasure , bathde my youth , ( but not in Art , ) Which causde this transformation , teares , and smart . Yet went our Master , and was well allowde● ( With many of my kin ) in that thicke crowde , When Philip did so learnedly dispute , And made Demost ●enes with wonder mute . I was in fauour then , and then did passe , For braue and wise , though now I be an Asse . For no Man ought to iudge by forme , or face , By fauour , or imployment , or by place , Which are the wise and foolish . Dunces oft ●Passe by great doctors . Baboones leap aloft . And they may proue like me , ( li●e to be switcht , ) If they my fortune meet , to be bewitcht . How I bewitched was , you now shall heare . There is no true accomplisht Caualere , That hath not trauailde . And the'rs few of these , Which scape bewitching , passing ouer Seas . When I first trauail'd , my braue Spirit did moue , T' attempt great Ladies and to purchace loue . I purcha'st loue so long , till all I had , Was purcha'st from me , and my selfe full glad , To leaue both Court and Citie , and to try , A better Country fortune to espie . With much much toyle , and many courtly shifts , At length I did arriue mongst craggy clifts , And barraine rocks , t' a smoaky house which stood Alone , besides a fearefull desart wood . There with a wither'd witch I long time staid , A Bel-dame that had been Mede●es maid . She turn'd me to an Asse that very day , Th' Odcombian wit , did odly scape away , He may his good shooes praise , pray for his heeles , By those he scap't . And yet I feare he feeles , His braine , was turning , if he euer passe That way againe , he will turne perfect Asse . And so will many more as well as I , Except they stop their eares , as they passe by . No ( quoth the Man ) this is a pretty fable , Fitting the end , so neere vnto the stable . I le now alight , we two are perfect friends , My iourney and thy tale together ends . So they went in to rest , but euer since , The Man mounts on the Asse , although he wince . There is no remedy , and he must obay , That 's sadled , bridell'd , and bound euery way . He might haue look'd before he made his match : Now ti 's too late , when time was past to watch . Yet euer since he letters hates and learning , When ther 's no fault in them , but his discerning . He shunneth water too , all that he can , The cause which made him first a slaue to Man. Epimythium . We must learne from hence these lessons . 1. First to beware with whome wee deale : for if hee be stronger either in person , or by friends , wee shall become his prey : if hee be richer , hie gold will weigh dow one siluer : if he be more eloquent , his lies will be belecued before our truths : if hee bee the Iudge , he will giue sentence according to his honour , or at least according to his owne profit . This is seene by generall ●xperience , and ●sp●cially in that man of sinne , who pretends to Iudge of all controu●rsies , and expounder of all doubts ; d●termin●s the darkest things to be cleere in his owne b●half● ; and the most clecre and pregnant proofes brought against him , to be darke and obscure . 2. Secondly , we must beware of whom wee take counsell ; they may be our enemies to morrow , that are our friends to day ; we often shew our euid●nces to such , who for a larger free giuen by our aduers●ries , know how to betray vs , and open a gap for the ouerthrow of our cause . 3. Thirdly , to whom we slee for protection from wrongs , lest shunning the Buzzard , wee become a prey of the Sparhauke . Many poore men are swallowed in this pit-fall : we make lawes to tye our owne winges . So much of euery act is taken as will scrue for lime-twigs to take vs ; the rest which should reforme , lies vse lesse . We receiue strength into a towne , which beeing once in possession , hold for themselues , and plague vs worse the then enemies would haue done . So the Brittai●es ( our fellowes ) call'd in the S●x●ns ( our fathers ) and all histories are full of like examples . We●el might the last yeere haue looked into this glasse , now it is too late . The hand which holdes it , hath practised the Falcone●s first prou●rbe in many places before . It knowes how to holde fast : and knowes no other honour , but profit . But C●llis was wiser , who would rather yeeld it selfe to the Archduke then expect profferd deliuerance by vs. The French durst not let vs haue footing againe in France , we had taught them too well before how hardly we are intreated to let goe our hold in so good a Countrey . Let this then teach vs to beware . 4. Fourthly , let vs take heede to whom wee giue And what we giue . A talent is too much for a Cynicke to receiue ; a groat too little for a King to giue : discretion must guide liberality . Many bounties haue miscarried , and been lost , vndoing both the giuer and receiuer , whil'st they were not proportioned according to the worth and respect of both parties . Our age may looke in this glasse . Who giues some the first peny , giues him earnest mony to begge still , encouraging rather then releeuing . Giue such the whip . We often giue presents to our betters , & they expect the custome still : power demands that of duty , which was first granted by way of bencuolence . Lastly let vs beware what we receiue from others and what we put on . It may be a saddle , which wee thinke an ornament , and a bridle which we thinke a grace . Diuers forraigne ouertures shew this , and at home the inu●stitures of Ireland , made by the Pope to Henry the second whereby that Sea challengeth right in Ireland . All other titles and prerogatiues●which come from thence , are of this nature ; and were sent to this end , to be witnesses of their interest . Doubtlesse the Diuell pretends thus to bee author of our knowledge ; & saith but for him we had neuer known good and euill asunder . Our lawes and priuiledges written in the Norm●n● tongue are euidences to prooue our subiection to William of Norm●ndy ; as the vniuersall speech of the Latin proued the worlds slauery to Rome , though none were thought free men , and braue fellowes , but such slaues as spake that tongue ; the rest Barbari●●s . Merchants will trust vs to draw vs into their book es ; they bridle and saddle vs with gay clothes , ( like foot-clothes to Asses ; ) then they girt vs vp sure , and mount our backs , whil'st we can walke free in no ground , not in the streets . Our stable is the Counter , where we are mad● right Asses : Hither many Courtly Gallants make hast to come , and to stand at liuery in the HOLE . CVRIALE . DEDICATED TO the good acceptance of Master FLYODE , Admirall to the Queenes Maiestie , and of her Counsell . The Court from Flies and fleas you cannot free , Whilst such sweet meates , good fires , soft beds there be : Yet guard your eyes and eares well , for we know , Princes both heare and see by such as you . THe Flie and Flea hauing in Court got place , Saw all such Courtiers as were chi●fe in grace . Still present with the King : how in his eare For being busie , some rewarded were : Others they saw get wealth with standing nie : But none did thriue that were not in his Eye . They thought since these alone grew rich and braue , They would as nimbly too themselues behaue . ●hat they were black could be no hindrance thought , ●or many blacke gownes their pre●erment sought . ●ut their ambition reacht t' ingrosse all grace , ●nd shoulder others from so wisht a place● ●nd thus resolu'd , the Flea leapes vp alo●t , ●nd in the Kings eare falls with footing soft . ●he foolish Flie did mount with speedy wing ●etwixt the Eye-lids of th' amazed King ; ●ho with his nimble hand did apprehend ●he rusticke Courtiers , and their hopes soon end . Quoth he , Ye saucy Traytors , Dare ye thus ●resume our presence neuer cald by vs ? Or being come , Is there no other place ●n all our Court to please you , but our face ? And in our face no roome can you espie , ●ut our reserued ●are ? our tender eye ? ●n all my kingdomes you might freely range , And varied pleasures euery minute change Without my perturbation : only heere Your boldnesse you shall both with life buy deere . And though the Eagle takes no Fleaes nor Flyes Y●t for pre●umption both by th' Eagle dyes . Epimythium . THis tells inferiours that they must not aspire too high , nor presume too far●e . All persons are not ●it for all places : fooles mistake , and ouer-doe ; wise●en warme themselues at the fire , where children ●urne their fingers : many seeking to be in grace , disgrace themselues . None was thought fitter to bee Emperour then Galba , till being made Emperour he prooued himselfe vnfit . Or age hath seene many of these Babels , whose ruines seeme greater farre of● then at hand . In a darke night each Mete●r , each I gnis fatuus seemes a Sunne ; but the day , comming neere the Sunne , they cannot bee seene . There bee many ofthese , who if they had not attained preferment , would haue thought themselues wronged , and the world would haue thought them vnfortunate ; as if enuy had crost honour from beholding them with equiualence : when now hauing attained what their ambitions desire , they see their owne insufficiencies , and the world iudging them vnworthy of such eminence , say they serue for nothing but to keepe out better Men. Their high flight rather helpt by the winds strength , ( by fauour and grace ) then by their owne wings ( vertue and true worth , ) serues onely to shew the world it s owne blindnesse , and their weakenesse ; for being aloft in the top and pride of their pitch , they make many plaines , and dare not come freely at all occasions ; but they soone stoop to the lure of the dead quarry , hauing good stomackes , but bad hearts ; what they speake , what they doe , as not out of their owne strength and sufficiency , but from others direction . They are french souldiers and Statesmen ; their horses , their seruants must be Knighted , for these did the seruice ; It was not the Rider , his care was only to keepe the saddle warme and to sit sure . Againe , it tells Superiours that the poorest and most despised creatures may annoy them . Lice presume into ●●araohs bed-chamer , in spite of the Guard , the Vshers , and Pensioners , the Squires of the body , the Gentleman , and the Groomes ; where none durst come before but Minions and Fauorits . Wormes craule into Herods wombe , euen then when his flatterers and all the people crie out , vox De● & non hom●nis . Hee spake well but he did nothing : he vsed eloquence and learning to his owne glory not to Go ds : God therefore shew'd him that he was a worme and no man , who a little befote did both in place and voice shew himselfe like a god . A ●lie skips into Pope Alexanders cup and into his throat and kils him , who a little before chalenged to haue the keyes of life and death in his hands , and with his cup of abominati on s poysoned not only the poore flies ( the subiects ) but the Eagles ( the kings ) of the earth . Despise not therefore litle ones . Remember how Sisera and Abimelech fell by the hand of women . And Sigebert king of the West-saxons was slaine by a swine-heard of Combra●●s , euen in that place where Sigebert had slaine Combranus before , for the good and wholsome counsell he gaue the vnthankfull King. SOLARIVM . DEDICATED . To the absolute and open enemies of Ignorance and Darknesse , and the true Louers and Followers of Light and Knowledge , Sr. Iohn Crofts and his happy LADY . THe Clock that chim'de your praise , went right for still The Diall rulde his tongue the Sunne his Will. And as these led him right , you follow may , To heauenly glory , through the Milk-white-way . IN some part of the World , I know not where , But sure S● . Thomas Mard●uile was there . Betwixt a Clocke and a Sunne-dyall fell A difference which I with sorrow tell . With sorrow , for this error calls to minde Th' vncertainty , which we in Story finde ; Where computations crosse , and make vs doubt Of what we all seeke , cannot one finde out . How to agree , and reconcile th' obscure , The fabulous , and c●rtain● Age of our . The Age obscure ; is that before the Floud : The Fabulous , on fained Wonders stood The race of gods , on gold●n Legends told , Where for sad truths , mad ●ictions were enrold . This latter Age more plaine and cleere , we call The certaine Age , or th' Age Historicall . Yet houres , and day●s , and yeeres haue sure been lost In some of these , which our accounts haue crost . And so they easily might , when from the Sunne To lying Clocks for our accounts we runne . This tale makes all apparant , or at least , Makes probable , what some haue thought a ieast . Within a Churchyard once a Dyall stood Vpon a square hewne Marble , which the Flood In vaine with enuious waues had often sought To spoile , when it the whole world vnder brought . But Seth's wise sonnes had fastned it so sure , It could all stormes● and stre●●e of times endure . And thereon they had caru'd the Art , and lore They learned of their Grandsire long before● Vpon a Church or steeples side neere hand A goodly Clocke of curious worke did stand ; Which ouer paysde with lead or out of frame , Did time miscall , and euery houre misname . Th● Dyall hearing this , aloud gan cry Kinde neighbour Clocke your glib tongue tells a lye . Reforme your error , for my Gnomon●aith ●aith You gad too fast , and misse an houres faith . Foole ( quoth the Clocke ) reforme thy selfe by me , The fault may rather in thy Gnomon be . Had'st thou tould euer truth , to what end then Was I plac'de here , by th' art of cunning Men ? The weather-Cocke vpon the steeple standing And with his sharpe eye all about commanding , Heard their contention , wil'd them to appeale To him the Chiefe of all that Common-weale . Told them that he was set to Ouersee And to appease , to guide and to agree All diff'rence in that place ; and whatso'ere He setteth downe from Iustice cannot erre . For from the winde he information takes Which searcheth through the world , & swiftly make● A true suruay of euery proofe and cause , And doth of Reason know the ground , and lawes . He bids them boldly speake , and bring their pleas , And hee 'le define th' infallible truth with ease . The Dial then beginnes . The globe-like world From Center to Circumf rence being whorl'd In neuer-resting motion , maketh ●ime In sundry reuolutions fall and clime . This Time the measure of all mutable things Comes with lead-heeles , flies hence with fiery wings ; Sleepes with two eyes , hath two eyes euer waking , Twixt minuts , hours , daies , nights , distinction making And though the diff'rence and degrees of change , In seuerall yeares , be wonderfull and strange ; Some by the Moone , some reckoning by the Sunne , And some the great yeare , whē th' heauens hauing ru● Their compleat course , doe to that point arriue Whence the first mouer , them did motion giue ; Yet the most generall certaine count of all Is measur'd by the Sunne , whose rise and fall Makes day , and night , and noone , and midnight too , Spring , Summer , Winter , Autumne , and the two Solsticiums , Equinoctials , and the houres Now naked , and then deck't in gaudy flowers . This Adam to his Grandsons hauing told , With other Arts , and wonders manifold , How all the world both fire and flood should try ; They plac'd me here , to tell posterity Such hidden mysteries ; And to direct The wiser Soules deep-diuing intellect . About me they haue grau'd seauen liberall Arts , The Sciences , with their diuiner parts , A circle and a Gnomon set aboue With Characters ; which as the Sunne doth moue In his ascent , or low declension , tells The certaine houre , degree , and all things else . But for my speech was slow , and cause the Sunne Did often vnder clouds for pleasure runne , Succeeding ages did this C●ocke out finde T' attend on me , and to declare my minde , From me intelligence and rules ro gather To measure night , close stormes , and cloudy weather : And in the Morne , finding his reckoning wrong , By my straight rule , to tune and set his song . But this forgetfull Clocke at randome strikes , Not as I bid , but fondly what it likes : Robs short-liu'de Man of his most precious time , And orderlesse , doth others orders chime . It will not follow me , but wanting wit , VVould haue the Sunne and Me to waite on it . This matter so apparant , though I might Wild Weather-Cocke , except against your right To iudge , and thinke you partiall at the least , Since you o're-cloude me when the Sun comes West , And will take part with it , that 's in the name , In nature , and in sight , almost the same With you ; yet know I'l● not refuse Thy censure , but high place with honour vse . Thus did the Dyal end , and then the Clocke Low-louting to the powder Weather - Cocke , Began his pl●a . Thou mighty Soueraigne VVhich doest the vniuer●all ●udge remaine In all those places , where thy pearcing eye Can see , or my shrill voice be he●rd to cry . Behold this impudent , poore , negl●ct●d post How it gainst me , and gainst thy sta●● doth bost Embasingthy great wo●th , n●gl●cting mine ; As if the glorious Sunne did n●uer shine , Nor his sweet influence on vs l●t fall , But that the Dial had ingrost vp all . VVhen all the world knowes thou wer 't placed there The sleepy Hind● vp to his worke to reare , To call the Scholler to his booke , and wake The The●●e which at thy shrill voice gins to shake . Thou art the cheerefull dayes Embassador , In whose praise once these lines composed were . A crowned King , a compleat Knight , An armed Captaine , fit to fight , A plumed Courtier , fairely clad , A louer that was neuer sad , A Trumpetter● the house wifes Mate , Who riseth early , sleepeth late , A Querister , the poore mans Clocke , All this is our great Weather-Cocke . This sacred Antheme all the world doth sing● To thee the Suns bird , ●ho doth tidings bring , O● his approch and rising : as for me I heere was seated , next thee in degree To giue thee ease , to tell the wondring people What thou discouer'st from that lo●tie steeple , The whil'st thou keep'st thy voice from ●ub●les , And art for silence honour'd with large fees . The Dial is my ward , first placed there That Common Persons who presume not neere Thy hallow'd thron● , may haue intelligence And learne from me the close and hidden sence Of all those Characters , and not expound As list themselues , darke riddles , so profound : Nor contradict , nor yet correct by force , According to the Gnomon , my true course ; But the false Gnomon rather to correct By my aduice , whose way is still direct . Who knowes not , that the Sun in his round race , Many degr●es is gone from his first place , And like a drunkard reeling to and fro , With giddy steps doth shift his circle so ; That where he was euen now , he comes no more , His course is all confusde , behin'ds before ? Needs must the Dial then deceiued be , Which trusts a Guide that doth so disagree Within it selfe , and without iudgement shines Alike on all , making of fooles Diuines . And teaching Fishermen to see as farre , As learned Shepheards , without other starre . Too common in this Guide , to guide aright ; Or if he could , where is the Guide for night ? I then am present still at euery neede Poore erring man , in ignorant night to leade . Then why should this bold Dial , dare to speake Against my greatnesse , or the orders breake Of custome and consent ? since all make choice To feede , fast , pray , or play , led by my voice ? And that all bargaines made , all wagers laide , Not by the Dial but the Clocke are paide ? Which truth , whilst all the world dare neuer doubt , This Dial seemes to question , and ( growne stout ) Exc●pts against thy iudgement too , that thus He might be free and seeme to gouerne vs. But since our causes are so neere of kinne , Let that respect some grace and fauour winne With thy high holinesse , that thou maist see To giue iust sentence for your selfe and me . The weather-Cocke thrice turn'd himselfe about , As taking care to minde the matter out ; And thrice return'd , as if he were as free From preiudice , as from integritie . Then thrice hee claps his wings ( which courage showes ) And thrice aloude his senslesse sentence crowes . To giue a reason , wherefore , how , and what , When , where , by whom , or fondly this or that , Might argue reference to higher power ; But what is he whose place doth equall our ? We are the rule of reason , truths cleare law . Heare then with reuerence , and obey with awe . Without more question , argument , or triall , The iudgement I pronounce against the Dial. The Dial shall be guided by the Clock● This is the sentence of the weather - Cock. Which when the Cl●ck had heard ( puftvp withp●ide ) He ginnes the wronged Dial to deride ; And sits his tongue at large , too much , too soone ; Twelu times he fetch'd his breath , & laugh'd out none . The Dial then with indignation moued By this inuectiue speech their fault reproued . Poore silly Clock ( quoth he ) reioyce thy ●ill , Time will reforme thy ignorant zeale with s●ill , Stay thy distempered course , which hurried now , By mad-braind humor , goes it knowes not how . Time that 's my pupill , shall thy Tutor be , And teach a diff'rence twixt thy selfe and me ; Then thou wilt know thy error , and recant That euer thou wert proud of so much want . But as for thee ( thou iudge corrupt and base , Who bindst all knowledge Prentise to thy place ) Know this , th' all-seeing Sunne thy folly knowes , And to each vulgar eye thy shaddow showes , That they may plainly see how poore thou at Thy head deform'd , defectiue euery part . And that those high prerogatines of state You challenge proper to your selfe , are late Vpstart intrusions , vsurpations new ; Forg'd by the force or flattery of some few . The promise which you boast , to haue the winde Blow where you list , and alte● when you minde , Is false , and foolish ; but 't was promisde still To blow and guide you right , if that you will. And so it doth , so it doth others too , If they consent , not whether they will or no. For when they would the point and quarter know Where it doth breath , on me they looke ; I show The truth to them and thee , if you looke right , If not , you are misled by your owne sight . But how can'st thou others from error keepe When as thy selfe foulded in error deepe , Shun'st reformation , and wilt neither minde , My graue directions , nor the powerfull wind ? I can remember , long before thou Wert When wise Alcedo stood where as thou art . He calm'd all stormes , and pacified the wind To patient sufferance , bent his humble minde . He to the fisher , and the Seaman gaue Directions , how their storme-tost barke to saue . When by the Lee-shore , when to lanch the Maine , And when to lie at Hull , when to remaine In harbour Anchor-fast , and when to saile With a full winde , and when againe to vaile : How , where and when , to cast their nets , and lay Their hidden hookes , where all the skull do play . Some of each kinde , yet at each corner stand , Who still loue truth ; in spite of thy command : Their heads look south , because the wind blows there , Thy taile stands south , thy head the winde doth feare● Ill might he fare that in Alcedos place , Set thee , who springest from a bloudy rac● . His error , and thy pedigree behold As it in ancient story is inrould . A trayt'rous Slaue , his Master hauing slaine Did sole Commander of the world remaine . But whilst he slept ; a chickin of that Cocke Which Cephas check't when he denyde the rocke , And forc't him to repent , to sigh , and weep , Did with his voyce the murtherer wake from sleep , And would not suffer him to rest in sin , But he would rouse his conscience still within● This Murtherer , a Cocke of kinde did get , And him to kill this kinder Cocke did set , Who soone perform'd the taske he tooke in hand : For Chauntecleer would ●uffer , not withstand . He watchfull was and tended his vocation , To stirre vp others to their occupation : He lou'd the pearle more then the barley corne ; To crow , and not to quarrell he was borne . So he was slam● , and slaine by one of those From whence thy proud succession strangely rose Who hight Alectrion , and while-ere had bin The Pandor vnto Mars and Venus sin , And then ( being Captaine of great Mars his guard ) , Stood Sentinel , and kept both watch and ward , For feare that Phoebus all discouering eye , Should them vnwares at their stolne pleasure spie . But ouert'ane with sleep , he did not wake Till Vulcans net did both the lechers take ; For which the angry God ( inrag●d and mad ) His sleeping souldier , all in feathers clad , His sword turn'd spurr●s , himselfe a Cocke of kinde , His armes and body changde , but not his minde ; That 's bloody still , and too far prone to sight Without respect of persons , cause , or right . Els● would he ne're haue been so mad to kill , A harmeles Cocke , who had no thought of ill . But him he falsely slew , and hauing ●●aine Did for this murther , of a murtherer gaine Too great preferment , to be set vp heere In t iumph t'ouersee all , farre and neere ; To be ador'de with vniuersall praise And triple crownd with Oliue , Oake , and Bayes . Him thou succeed'st both in thy minde and place , An armed Champion , of that yron race , A Souldier , none of his whose badge thou bear'st ; But rather one of his whose crowne thou wear'st ; Thy narrow heeles are sharpe , thy tongue is short : To prey , and not to prayer fit t'exhort . Thou wilt not crow to ro●se the world from sleep , But with thy silent charmes , it drunken keepe . When thou most seruant-like thy head dost beare Downe to the ground , then Cockes their crownes ma● feare . Thou seek'st a fained quarrell then to pick , And wilt with both wings mount , with both heeles strick● At euery feather come , stab either spur Vp to the hilts ; and furiously bestur Thy ready parts , t' attaine thy bloody end , And all the world to thy owne scope to bend . Thou trumpet'st warres and curses ouer all , And ouer-c●owes , but wilt not crow to call Thy selfe and others of thy ranke , and place , From looking on the Earth , to view the f●ce Of the all-searching Sunne , and by his light To measure truly what is wrong and right . The Cock is kil'd that Peter caus de to weepe , Th● Petrean Pastor now may safely sleep . ●leepe though he hath deni'd his master too ; ●or none t●admonish him hath ought to doo . Crauen awake , behold how I deride ●●y mutabilitie , thy sloth , thy pride , ●●ou stand'st where he stood who claim'd all the world , ●●d shalt with him from that steep heigh● be hurld . ●bout thy head each prating bird that perks , ●a●e take the name and place of learned Clerks , And vn●o royall Eagles offer lawes , ●Vhen each eye sees , they are but iangling dawes . And though all Lyons in the desart feare , And crouch , when they thy crowing voice do heare● Our Lyon scornes thee , when he heares thee crow ; And with his ●oaring voice the world doth show , How poore thou art , how cowardly , how weake , Who shak'st & trēblest when thou hear'st him speak . And yet how proud art thou , t' vsurpe a place Of iudgement ouer me , in this darke case , And to prefer the Clock for want of wit , VVhen I should be the iudge of thee and it ? The Sexton comes , hee 'le mend all this anone . VVith that the angry Clocke in rage strooke one . The Sexton came indeed , and one did tell , Look't on the Diall , saw all was not well . For that said twelue , the Clock said one and past . He tooke the weights off , which caus●d too much hast , Suruaide the wheeles , for there the fault might be , And found some cog supply the place of three . Some whe●les were taken off , and borne to Court , To trundle vp and downe , and there make sport . And some with dust , and rust , were duld and foild , And some stood vselesse , so the Clocke was spoild . Which to reforme , he mends the wheels forthwit● Files , oyles , and beats them throughly on a stith : Makes weights and wyere fit , then by the Sunne Sets the new course , which it doth truly runne . Then going vp the steeples top he spies The weather-cocke how palpably it lies . For at each Corner the Kings-fishers stood , Full South ; and that the Dial prooued good . But the fond Weather-cocke ( being w●ather-wise ) From the Calme blast turn'd his scornefull eyes . The Sexton tooke him downe , and straight did see An easie way how he might mended be , His head was too too great , with 3. combes crownde Which euer when the wind blew turn'd him round . His taile was too too weake , when euery feather Was bent with storms , and broken with the weather The Sexton cut his crownes , and gaue more saile With them and with the spurs vnto his tayle So humbled now in habite , looke and minde , He waites with due obedience on the winde : Knowes his high place was not to rule , but serue , And means no more from this strict course to swerue● This tale no mortall needs , it is not darke , But points a worke fit for our learned Clarke Who by the Dyal may reforme the Clocke , And by kings fishers turne the Weather-cocke . We haue the winde to helpe vs and the Sunne , And works are halfe accomplisht when begun . Then who 'le begin ? who is on our side , who ? Where words , winde , writings faile , resolue to Doe . I had thought this Tale should haue needed no other ●ongue then it s owne to bee rightly vnderstood . But because I see it too misty for some apprehensions , whose wills are as desirous as others to know truth , I haue added this by way of illustration to enlighten such as accept well of my good meaning , which is to informe others according to that which I haue recei●ed , and to be reformed where I erre my selfe . 1. First the teaching part of the militant Church , which consists of the Clergie , I haue vayled vnder the Cl●cke● . The wheeles are the distinct degrees and offices they en●oy of superioritie , and inferioritie ; wherein the Harmonie of the whole consisteth . The weights are the priuiledges , immunities , prerogatiues and donations of seuerall kinds , bestowed vpon the Church in seuerall ages , by good Kings , liberall professors and benefactors . The challenge the Clocke seemes to make h●ere to rule the Dyal , resembleth the controuersie the Church of Rome raiseth in the Catholicke Church about the exposition , the restrayning or publishing of the Scriptures . 2. The Dyal is the written word , which is of it selfe dead and vnprofitable , without farther illumination . Since none of the Philosophers , nor Salomon himselfe by the me●re strength of Nature , could from thence draw sauing knowledge , without sauing grace . But as the Dyal hath reference to the Sunne ; so hath this to the Sonne of righteousnesse . Neither am I without warrant for vsing this bold Allegorie , since the sweet Singer of Israel compares the same word to a lanterne , and the spirit to a light , when he saith elegantly , and like a Diuine POET , Thy word is a lanterne vnto my feet , and a light vnto my path . Now as it is absurd that the Dyal should bee set by the vncertaine gadding of the Clock : So is it more absurd that the Clergy should so iudge of the Scriptures , as to conclude o● teach any thing by w●●● pretence soeuer against it , or to vouch vnwritten veri●●es ( as some call them ) or traditions contradictorie to the written word . But much rather as the 〈◊〉 ought to be set by the Dyal ; so ought the Church to subiect it selfe to bee directed by the Scriptures . and to prooue and examine it selfe by the same rule whether it be in the faith or no. And finding i● sel●● in the right , it ought by manifest proofes and arg●●ents from thence to shew forth the same faith 〈…〉 3. Thirdly , the Weather-cocke who 〈◊〉 himselfe as iudge in this controuersie betweene the Dyal and the Clocke , is that Pope of Rome , who challengeth the same prerogatiue iure diuino , oue● the Church and Scriptures . How falsely he doth this , and yet how impudently , is well knowne to all . For I know not what the Pope hath more to doe with the rule of the Catholique Church , then the Weather-cocke ( because he stands vpon the top of the steeple ) hath to doe with the gouernment of the Clock and Dyal . I haue heard and read the reasons vpon which the contrary opinion is grounded , but for my owne part can see no strength in them able to turne any but Weather-cock● . The prioritie of place , the whole Church perhaps would bee content to yeeld him for the generall peace , and to expresse the true humilitie of holy Pastors , who follow the example and doctrine of their master Christ . But for him ( that turnes and returnes as vncertainely with euery blast of humor or occasion , as any Weathercocke at ●e change of the winde ) to challenge not onely the ●mmunitie from errors , and the infallibilitie of iudge●ent , but also to be Christs Vicar Generall vpon earth , 〈◊〉 Peters Successor , the Apostolicall Prince , and Vniuersall Bishop of the whole Church , to haue all power in Heauen and on Earth , and all iurisdiction both temporall and spirituall , impropriated to his Cha●re , and ●nnexed to his place , this seemes strange ; and they ●ustly deny it him , who are not giddy with standing ●oo neere him , or troubled with the same vertigo , by ●eason of the height of place , from whence they looke ●pon the rest of the poore afflicted and distressed ●ocke of Christ Iesus . But for this proud challenge ●hey know truly how to style him the great Antichrist , and crowne him with this triple Crowne ; the Man of sinne , the Whore of Babylon , the Vicar Generall of HELL . CERTAINE PIECES OF THIS AGE PARABOLIZD . viz. Duellum Britannicum . Regalis Justitia Iacobi . Aquignispicium . Antidotum Cecillianum . By THOMAS SCOT Gentleman . Scire tuum nihil est . LONDON , Printed for Francis Constable . 1616. DVELLVM BRITANNICVM . DEDICATED To the eternall memorie of that admirable Combat performed by two valorous Knights , Sir Robert Mansell appellant , and Sir Iohn Heydon Defendant ; where both equally expressing fortitude and skill in giuing and receiuing wounds , scaped death , notwithstanding by the onely fauour of Prouidence . SInce you haue done more then I can relate ( A miracle in conquering Death ) what hat● Is that , then death more deadly , which suruiues To cloude the glory of your after liues ? Be reconcilde ; we shew most strength and skill In mastering our strong frailtie , our weake will. Duellum Britannicum . HOMO HOMINI DAEMON Man may Man perswade amisse , But the skill and cunning is , To rule him right , to cause him do● What true wisedom●●o●gs ●nto . See how the busie Lawyers throng Twixt Man and Man for right and wrong● Those Papers , all those bookes are writ , To reconcile Mans iarring wit. Pistols , Muskets , Rapiers , Swords , All the Engines war affords● Are for Man prepar'd , not hell : There no foe like Man doth dwell . " Man for sport baites Lyons , Beares , " Man alone Man hates , and feares . GReat Volumes in few lines epitomiz'd Are easiest apprehended , and so priz'd . Large Countries in small Maps are best suruaide , Because the sense ( in these abridgments staid ) Keeps company with Reason , neuer flitting From that firme obiect their ioynt powers fitting . Thus the whole world is in one Man exprest , And euery part describ'd and iudged best . Then noble Britain● do not scorne to see Thy owne face in this Glasse I proffer thee : Two of thy children , whose fortune tels , What danger and assur'd destruction dwels In thy dis-vnion ; and how fond they are , Who with false reasons nurse thy ciuill warre . The two ( two Worthies , nobly borne and bred ; Inrich'd with vertue , and vpon the head Of Court and Kingdome plac●d , ( as Iewels worne For vse and ornament ) now rent and torne , Remaine sad spectacles ; and cry aloud O Man , why , being mortall , art thou proud ? Why art thou proud of beauty ? Roses blast ; Or of thy wealth ? the mines of India waste ; Or of thy strength ? since sicknes , age , or wounds Let loose the stiff-strung ioynts , and spirit confounds . Or of thy honour , and thy high-borne blood ? Since to be great is not worth praise , but good : Or of all these ? since all these , and much more Wh●rton and Steward had , lost , and di'd poore . Much more they had ; so much , that hard it is To tell what either wanted . Earths chiefe blisse , ( Their Princes fauour ) like the Sunne aboue In his hot Solstice stood , and did improue Their blooming youth's with ripened fruit , before Their thoughts could hope : ô what could they wish more ? Friends sought thē , fortune blest thē ; blest them so , That which might happiest seeme was hard to know , Neither had cause of Enuie ; except thus , As th'eies● hands , feet , which guide , guard , carry vs ; Whose selfe like shape , and equall vse admits No warre , but fellow-feeling of such fits , Griefes , and diseases , and each part sustaines ; So shar'd they in all pleasures , toyles , sports , paines . Nor had these other cause of warre at all , " And causelesse warre is most vnnaturall . Yet ( oh ) that subtle Spirit incens'd rash blood With franticke rage , that enery ill seem'd good . They first must pray ; so vndeserued gold " Ill got , we waste , and haue no power to hold● Then they proceed to words , from words to blowes ; " The way to ill is easie ; but who knowes The Clue that we returne by ? hence proceeds A Challenge from wrong'd Wharton : Steward needs No such stale prouocation : Mischiefes feet " Are swift to blood : their quicke desires soon meet , And ( met ) soone fight ; bold Steward falls by Fate ; Wharton by Chance : those powers each other hate . So I haue seene from th' Indies East and West , Two Ships well rigg'd and mann'd vpon the brest Of Thetis d●ncing , spreading flags abroad For ioy of their long-wisht-for English roade ; Past now all dangerous Ro●ks● Gulphs , Pyrats , Sand , Ready t'vnlade their rich fraught on firme land , And tell the story of their perils past , And frolicke with glad friends in peace , at last . When spying each other so bedeckt , adorn'd , With outward pomp : ones pride the other scorn'd , And from that enuious scorn some word proceeding , And from that word some blow , from that blow bleeding . Then giuing way to fury , all inrag'd , Both are in desp'rate tearmes of fight ingag'd . The fire in water , Lead in th' ayre , their center Doe madly seeke ; and both these r●dely enter The strong ships wombe , and ransac●e euery hold , For pretious life , neglecting Indi●n gold . The shot seems thunder , but the dying grones Of slaughtered soules , shrike louder , deeper tones Then roring Cannons , whose thicke charging rout Le ts water freely in , and poures bloud out . In this hot fight both firmly doe defend , Both nimbly do assault , both madly spend , Strength , skill , and all to hurt . Conquest inclines To neither part as partiall . Equall lines Are drawne betwixt them both by Fate and Chance ; Till th' one his topsaile fairely doth aduance To win the winde , and in that vantage flies With force and fury on his foe ; who plies All meanes to salue this losse , and to regaine Faire ods , or equall standing once againe . But all in vaine , fortune , the winde , and sea , Con●ederate with the aduerse seeme to be . So this to sinke ( rather then yeeld ) resolues , And halfe his tatter'd sides the Sea inuolues . When th' other ( couetous ) grapples with his foe , To bourd and rob him : and ( being chained so ) The s●ip that leaks sinks , and with his weight drawes The Conqueror with Conquest , to deaths iawes . So fares it with these noble Combatants Both equally of blood and honor vaunts : Both enui'd and belou'd alike , both friends , Both yong , both valiant , and their life and ends So paralell , and twin-like like in all That they obtain'd one graue , one ●unerall . One graue , one funerall , they obtain'd , yet lost The ●ame and honor their youth thirsted most . Because their quarrell on false grounds begun , Could not produce true praise , nor true blame shun . The wounds thou gau'st stout Wharto● had bin good Against thy Kings or faiths foe ; and thy blood Heroicke Steward , had been nobly shed , Against such slaues ; so both had brauely bled . And your brasse Monuments had spoke the fame Of Whartons noble , Stewards royall name . Then the fierce challenger for his quicke charge , And stout assault with wounds giuen deepe and large ; His apt command of euery part soone shunning , All wounds saue one , giuen more by chance then cunning And the Defendant , who so long time stood Drownd ( yet vndanted ) in his owne life blood ; And deadly wounded , past all hope of liuing , Death in his death to his haile fooeman giuing ; Had filld the largest leaues of Fames faire story , And both worne wreath of triumph , conquest , glory● And then like patterns ●o both Realms , set out By vertue for example ; the wise and stout Had been your schollers , and their lessons read , In those greene fields , where both so boldly bled . Bnt now ( aye me ! ) as rocks , bars , sands , at sea , Or marks set vp to shew ships where they bee , Or rather as some wrack'd ships selfe , whose mast Ore-looks the waues , and yet still sticking fast In th' eating silt , bids the wise Pilot flye The tracklesse path , where such hid dangers lye . So stand these two , the signes of woe , and ruth , Of shipwrackt honor , fortune , valour , youth ; And by their deaths confirme this speech for good , " Vertue hath greater priuiledge then blood . " Our soules are Gods , our bodies are the Kings , " And he that in his priuate quarrell brings " Either of these in question doth betray " The Kings part , and giues Gods part cleane away . England , behold in Wharton what thou art , And Scotland see in Steward euery part Of thy best power ; shun enmitie and strife , None but your selues haue power of eithers life . Let no slight toyes ( the snares and traines of hell ) Breed war betwixt you two ; but kindly dwell Within this I le as in one house , the rather Being thereto wooed by your good King , kind father . If not , peruse this glasse , and let not me The fatall Prophet of such ill newes be To your succeeding times ; but choose you whether You 'le still liue friends , or like these die together . DVELLI FINIS : A cast of Falcons ( in their pride At passage scouring ) fowle e●pide Securely feeding from the spring , At one both ayme with nimble wing . They first mount vp abou● Mans sight , Plying for life this emulou● flight In equall compasse , and maintaine Their pitch without a lazie plaine . Then stooping freely ( lightning like ) They ( counter ) dead each other strike . The ●owle escapes● and with her wings Their funerall dirge , this lesson sings . " Who aimes at glory not aright , " Meet●s death , but Glorie takes her flight . Epitaphium Georgii Whartoni Milit. TH' offence was great , worse the report , The ini●r●e Reuenge acquitting , And life with many wounds ta'ne for 't Arg●'de a minde true honour fitting . " For sluggish Cowardice doth shame " Anoble Stocke , and ●onour'd name● Epitaphium Iacobi Stewardi Armigeri . VVIth an vndaunted heart I fought , Reuenge and Choller me assailing , In fight I fell , with courage sto●t , My life and ●oes , together failing● I dig'de my graue out with my sword , And stroke , whilst life would strength afford . IVSTITIA IACOBI . Dedicated to the graue , reuerend , and iudicious Knight , Sr. ROBERT GARDINER , sometime Lord Iustice of Ireland . SO many men presse now for place in State , Deseart and Worth cannot come neere the gate : ●ut happy were it for the State and Vs , ●f we ( as Rome did ) sought for Curius . ●here should we finde him , farre from Court , with you ●erhaps a Gardiner , or perhaps at Plow . ●et euen the same which Pyrrhus did withstand , ●amnites , and Sabines ruld , as you Ireland . ●hen should our Kings cleare Iustice shine too brigh● ●o suffer potent wrong , cloude impotent right . ●hen should this act of Iustice so aboue ●ll presidents , make others like it moo●e . But wretched we , whilst few the doore can passe Of high pre●erment , but the L●den Asse . Regalis Justitia IACOBI . DEVS VIDET . Man , Angell , nor the Fiend of Hell , Can Mans heart see , search , and tell , That God alo●e doth vnderstand , Closing all thoughts within his hand , He better knowes then Priest , Iudge , Scribe , Who gaue the last cause-carrying bribe . He sees , when sentence goes aw●y , Where the hidden ground doth lie . He kno●es if it be true or no , The doubtfull witnesse sweares vnto● He markes the Iewrie and their leader , And obserues the lying Pleader . He notes the Councell what they doe , And the Kings heart searcheth too . HOw hatefull is this silence ? I haue stood Wishing , expecting , musing long , who wou'd With honest thrift , this faire aduantage take To fame himselfe for euer , and to make This sencelesse age conceiue ( perhaps commend ) The good we now enioy , not apprehend . Time was , Kings words were like to apples , snatch'd From t' Hesper●des , so obs●ru'd● , so watch'de . None ●●ffer'd to drop downe ; all highly prizde Preser●ed , recorded , apothegmatizde . But now their words ( though Or●cle● to those Of former times , though verse vnto their prose ) Are slighted by this lip-wise age of ours ; Whose rootles knowledge bears no fruits but flow'rs Where is the Man whose better fate , admits Him place , time , meanes , to heare the King of wits . Discourse like Salomon , of euery thing , Begot betwixt the winter and the spring ? Determine euery doubt that doth arise Twixt heauen and earth , the ●diot and the wise ? That doth for priuate vse , or publike good Make knowne how Sab●-like , he vnderstood ? And did not ( like the pictures ) waite for show To fill place only , but to learne to know . This man is yet no Courtier , or at least No daily waiter ; scarce s●●ne at a feast . Too poore and plaine to trauaile , and bring backe The ●ongue and heart of treason ; he doth lacke A face t' outface his wants , and doth bewr●y His ignorance in euery arrogant way . He meanes good faith and speakes it , though the lip Of censuring law , his state and body stript Of coyne , and eares , and freedome ; it 's no crime , To speake truth ( he thinks ) though 't be out of time . He is no chamber Traytor from hell sent , To v●dermine the Soules high Parliament . He cannot candy poyson ; wants the waies To tickle truth to death , with her owne praise . He dares not weare a desperat● suite t' vndoe Himselfe , a Mercer , and a Taylor too : And then make that the preface how to aske Towards his vnknowne losse in the last maske . But such as can those Court-lie Mysteries Want time for this . Themselues are histories Not easely learn'd ; t' will aske a perfect Man To read them daily o're , do what he can . And ere he learns by heart each attribute Appropriate to the body , and the suite , Himselfe growes old , or a new-fashion springs : Which shifts the Scene , the forme , and face of things . Thus silk-worms spend their times , & schollers too Haue idle worke enough to turne them to . Perhaps a paire of feete and a tongue stroue Who should walke fastest , and most countries roue . In fewest howers to smallest purpose ; these At length returne ( their trauailes finisht ) please To publish their fond Iournall . But ( alasse ! ) Neither themselues , nor their huge worke can passe Our presse vnpraisde . O Courtiers thither hie , Gallants , Wits , Poets ; Let your Muses flie Not to reforme , or settle this light braine , But render him more wilde . Your selues shall gaine Much wonder by 't ; extol'd shall be your skill , For writing well in ieast , in ●●rnest ill . Or if not this , some other witty taske Staies your continuall leisures , and doth aske Inke from your pens , t'asperge , deforme , defile , States and their instruments , with libells vile . No man must liue without your fawning praise , Nor no man die without your rounddelaies . Death maks you sport , & stroks which force the State , Stagger and reele ; your humors eleuate . " Vice liuing , is preferd to Vertue dead , " The present , no time els , is honored . If you attend on Kings , it 's to obserue Their imperfections , where their frailties swerue In rash attempts or passionate words vnstaid , From iuster rules , their intemperate bloods once laide As if Kings were not men , weake , fraile , and poore , Like to their Subiects , and subiected more . As if at Rome ( whether you send this newes ) All there were Saints , & your Popes Court no stewes● As if that you a Patent had from Hell All things to say or doe , but nothing well . O! if you yet retaine a graine of that , Which your high aimes would seeme to leuell at : Or if no faith ( but that you Atheists be , And nothing but vnhallow'd Reason see ) If but a sparke of that remaine intire , Which you seeme to monopolize ( the fire Prometheus filch'd from lou● ) let that bright flame Kindle your zeales for selfe , kings , countries fame , To vse those opportunities , parts , pl●ces , Intelligences , meanes , friends , fortunes , graces , You haue ' boue other , for the publique good , That we may vnderstand you vnderstood . Learne Saba - like to heare , obserue , report , The good our Salomon speakes , doth at Court. Not Shemei - like to slander , curse , deride , Religions Nurse , Arts glory , vertues pride , Bnt you contemne my admonition . Goe Feed ●at for hell , the place you co●et so . And let my humble Muse , applaud , admire And celebrate he●uens grant to our desire . Tell what thou seest and feel'st . Ingratitude " Receiues , craues swallowes , a whole multitude " Of gifts and graces , without thanks or cense , " And with dul silence beats heauens blessings hence● " It is D●traction to conceale due praise , " When good related , might more goodnesse raise . " It is not flattery to report truth well ; " True glasses both our faults and fauours tell . Here then receiue this one worke royall ●ames , Which now reflects vpon thee , and more fames This Church and ●ingdom , then thy birth , crown , pen , Or ●hat else makes thee the good King of men . I sing thy Iustice , whose cleere raies giues light , To neighbour Princes in this ignorant night Of mistie error , and corrupt Respect , How to informe aright their intellect . And ( hauing here on earth , mongst Christian Kings And Pagans shone ) it mounts the winds swift wings Calming the sea , bounding her ebs and tides , And in her monthly change the moist Moone guides● Then sores vp higher , and informes the Sunne , How mongst the signes in an euen line to run ; How to make daies , and nights ; and higher yet Mounts , till it be in the first Mouer set . Two warlike kingdomes linck't in happy peace . When they beheld how common fewdes did ●●ase And saw how strongly blest that concord stands , Where brethren ioyne first hearts , and after hands , Resolu'd that course ; turn'd matches into Maskes , And reuelling tissues wore for massier Caskes : Steeds traind for ready fight , learnd now to peace , And knew no foes but Buckes and Hares ; nor race But on smooth plaines for wagers , or for sport , Not for lou'd life ; where Campes lay , lay the Court. Keene swords that bit the bone , abated now Kist without making skars , or help'd the plow To draw long furrowes on the fruitfull earth , Least Peace should ( breeding teeth too fast ) breed ( dearth . Blunt foiles were on sharpe pointed Rapiers set , And so Lord Sanquier and poore Turner met . They met to play : there Sanqu●er lost an eie . O Brittaine ! canst thou nothing further spie , In this then his losse ? Looke vp now and see ; Securitie hath ta'ne an eye from thee . Ill didst thou ward that blow ; If sport hurt so , O what will open force and malice do ? Thy King rides , hunts and falls . Are horses then Turn'd traitors too ? will beasts proue like to men ? Can Kings finde sportfull peace so hazardous ? To armes then Caesar , shun the Senate house . Like poison , ponyards , pistols , Death a●oue Attends on ' Pr●nces when they feed , sleep , moue ; B●neath like powder , that the ground they tread , Seemes all one continent , to quicke and dead . And is 't not so with others too ? behold , This silly Fencer , in his ignorance bold Think 's his submissiue sorrow will suffice For that vnhappy thrust at Sanquiers eyes ; And begging pardon , seemes to haue it then . What foole dares trust the vnseald words of men ? Yet Turner will. A reconciled foe " Seemes a true friend , to him would haue him so . He thinks ( now Dunne is dead ) to die in peace . " but blood cries out for blood , and doth not cease " Till vengeance followes . Vengeance euen at hand Whaits like a treacherous Groome of Sanquiers ; and ( When Turner nothing of his neere death thinkes , But laughes , & plaies , & to his deaths-man drinkes . ) Let 's his charg'd pistoll flie , whose mouth spits lead With fire-wing'd speede , striking the Fencer dead . " No ward auoides that blow : Pal● Death we see " A fellow-gamester in all sports will be . The Murtherers flee ; Iusti●e pursues with speede , Th' Abettor , Actor , Author of this deede ; Who ( apprehended ) apprehend too late ( If friends helpe not ) , the issue of their fate . But friends will help . One steps vnto the King , Kneeles and thus pleads . Leige Lord , you are the spring , From whence Nobilitie flowes . And all our blood The neerer yours it comes , the neerer good : As you first gaue , so let your power preserue Those that are set a part the Crowne to serue● Others by fit election , these by fate Are made hereditarie to the State ; Distinguish'd from the common ranke of those Who only know they are not , when they rose And priuiled●ge aboue the raskall rout , Whose words and deeds haue reference to account . Else why did our bold fathers , with the losse , Of lymmes and liues , honors for vs ingrosse ? O why do these new Nobles de●r●ly buy Those attributes for which they dare not die ? Or why should land or gold● which all things can Be giuen for ●itles , if they mend not man , And something adde besides an emptie sound , To recompence the glosse of gold and ground ? If honour doth nought but a name afford , A Lordship then is bette● then a Lord. " Nobilitie this priuiledge doth bring , " It makes the owner something like a king ; " Exempting him from penall lawes , which crack " With heauy pressure the poore Commons back . This ( Sir ) I speake t' excite your royall power To rescue Noble Sanquir , who this houre Is by the too-strick't vnrespectiu● lawes Condemn'd to die a villa ines d●ath . The cause And quarrell this . The Barron chanc'd to play With a rude Fencer ; where both did bewray Their best ability at Rapier foyles . The ●encer to vphold his credit toyles , But wanteth skill ; which makes his hate arise ; And with an enuious thrust at Sanquirs eyes , The wicked and inchant●d foyle depriu●s An eye of sight ; worth many Fencers liues . The suffering Lord forbeares to kill him then But being after scorn'de by watermen , Fidlers , and such base instruments of hell For this foule blemish , his great heart did swell . And ( full of noble courage ) loth to do So blacke a de●de himselfe he puts it to His mans performance , who obaide too soone , Repentan●e came before the deede was done . The equall lawes to equalls doth appoint An eye should haue an eye , ioynt answere ioynt . But where suc●●ddes of persons be , I ghesse An eye should haue a life to boote , no lesse . Yet not on this or that doth Sanquir stand ; His death , his life , his doome is in your hand . He doth confesse the foulnesse of his guilt : He sorrowes for the blood that he hath spilt . Your mercy ( royall Sir ) he doth implore For this rash act , who neuer beg'd before . Scarce had he don● , and e're the king could speake , An other thus begins . If you should wreake Each English peasants life with bloud so hie As noble Sanquir is , No memorie Of your faire traine , of Natiue Scots , should stand , To let times know the glory of that land . Souldiers must doffe their armes , and gowns put on , If villaines so foule may passe vpon Lords vnreueng'de ; or if those antique names , Those honors , trophees , and eternall fames , We got by killing many Englishmen , Be for the death of one , thus lost agen . If thus to quench the fewde you pleased are , You thereby quench the heart of lawfull warre . Remember what a souldier he hath bin ; How easly might forget it was a sinne . And thinke he did but chastice one of those Who'gainst his Leader muteni'de , and rose . Many of th' English haue been pardoned For treasons capitall . Some honored For their knee-seruice , and no other merit . Then ( Sir ) let vs who lineally inherit Allegeance , worth , and honours ; sometime finde You left not all your Scottish blood behinde : Nor meane to leaue vs in the hands of ●hose Who kill with law more friends , then fewdes kil foes . Thus ended he ; And then as in a Queere Of solemne singers , one shall euer heare● After the Trebles hath the Antheme sung , ( And their diuisions with shrill vtterance ●ung ) ; The Base , the Tenor , Counter-tenor sweet , With Howboyes , Cornets , Trumpets , Organs meet , And ioyne their hye-stretcht notes , that all the ring Seemes Eccho-like , their sonnets to resing : So did the graue and gallant troope , which stood About the King ( like a dew-dropping wood ) Conuey their powres to make this consort full And cryed ; Be stil'd King ●ames the mercifull . Or ( if to satisfie the course of law , And stop Opinions wide-gull swallowing iaw ) Life must haue life , take Carlis●e , one for one , And one to boote too ; so this Lord be none . With that ( as if all aymes would this aduance ) Comes from the Regent and the King of France , Letters , intreating for their Pensioners life ; And last , as if the difference of a wife Should from this fact take characters , to know A true good wife , from a good wife in show : Comes his forsaken Lady all in blacke , ( W●ose youth from him did due beneuolence lacke ) Weeping , intreating , for her lost Lords sinne , And then like fullomes that run euer in A baile of Gossips ( some true beggars borne , Pittying this Lord more then the Lord of Lorne ) Beg his remission with obstreperous voice : But mongst the rest , she that made lowdest noise , Was Turners Widdow , whose shrill throat did yell , That she was satisfied , and all was well . The king abhord it , and his vpright heart , Beholding these assaults on euery part , Made it his glory to be onely good , And from his crowne to wipe those staines of blood . Thus he replies● " The crowne for Iustice sake , " Heau'n plac'd vpon our head ; which none can shake " Or touch , till with vniustice we make way , " And ( for respect ) that strict rule disobay . " God is our Guard of proofe , that we may be " A guard to you vnpartiall , iust , and free . " And this stands firme ; If one hand goes about " To signe a croock't line , th' other blurs it out . O magnanimitie , aboue a Man ! O Iustice more confirm'd then that which wan Zeleuchus so much fame ! Corrupt with gold States , Cour●iers , Law , or Wi●es that will be sold . Peruert with passion euery solid heart , Moue Stoickes , or melt marble with thy Art , Iustice sits still vntouch'd , with kingly care , Not pardoning till true mercy bids him spare . And then not striking , though the life he giues , Repines , and enuies that the giuer liues . Deni'de they vanish , as the cloudes disperse , When the hot-shining Sunne lookes red and fierce . The law proceeds ; the Actors suffer first , A death too-good , too-bad ; the best the worst . The Author then submits him to his doome , And dies a Catholike ; That 's a man of Rome● O Rome ! Liues yet that Wolfe which was thy Nurse When ( growing great ) thou grewst the whole worlds curse ? May none yet leap thy wals , or leaue thy Sea Vnslayne , though he a King and brother be ? Retain'st thou yet that sauage kinde , to pray On the distressed flocke which shuns thy way ? Do all that sucke thy brests , for milke sucke blood ? Dare not that spring from thee die well , doe good ? Must Gibbets onely rocke them to their rest ? Doe they desire that death ? become they't best ? Must Traytors , Murtherers , only be thy Saints ? Weare none white robes but such as scarlet paints ? Else why doe all euill men so soone drinke vp The deadly lees of thy inchaunted cup ? Or why doe fooles so credit what Rome sayth , But for they easely learne implicit faith ? If Rome keep heauens keyes , ( as'tis out of doubt ) , None dare barre Lambert , or Lord Sanquir out : Nor neede they feare , where Iesuits haue to doe , Garnet shall be a Saint , and ●udas too : Their writings and examples murther teach ; They 'l not condemne the doctrine which they preach . This makes our desperate Ru●●ins , Romanes dye . And our crack'd Virgins seeke a Nunnery . Iustice rise Lyon-like out of thy sleepe , The Westerne Wolues worry the ●rish sheepe : And here at home thy borders swarme with those Who doe imitate , breed , beget thee foes . The t scar thou thinkst to close , these make more wide , " True faith vnites , but their faith doth deuide . The Grimes are banish'd , but worse Foxes earth In those vast places , through the Gospels dearth . The Hu●our that feeds these , affects the heart , And doth dilate it selfe through euery part By secret influence , though it closely lurkes , " Causes are best discouered by their workes . " Examples though they doe no other ill , " Rebell against the Lawes in being still . " They count'nance giue to error , and curbe in " Bold reprehension , making truth a sinne . " Who hides his question'd faith he ought reueale , " Will vtter what perhaps he should conceale . Hunt out these Foxes then ; it is a sport Fitting a King , a Councell , and a Court. Vse Hounds that lie not , or flie out ; for such Spend freely , sweetly , but thee ground ne're touch , They please the eare and eye , but neuer minde To kill the Game . Those Cubs are of their kinde . But stay , take off , we ryot : leaue the sent : " Plaine Truth cannot be slaine , but may be shent . Aquignispicium . DEDICATED TO THE FREE and bountifull House-keeper , Sr. Le-strange Mordant , Knight Baronet . THou that are almost onely left to tell , Wherein our ancient Gentry did excell , These vpstart plants , be still thy selfe , till we , For shame reforme our liues , and wax like thee . So plaine , free , vpright , honest , open , iust : But sure first die , and rise againe we must . Aquignispicium . A CAPITE , VSQUE AD CALCEM The State is cast ; God doth behold Eyes blinde , eares deafe , tongues dumbe with cold . Dayes care to get , gets nightly cares , Which memorie foyles , and iudgment marrs . The faint hearts ( slowly beating ) tells Dull spirits in the slacke ner●e dwells , The Liuer boyles with l●stfull blood , Weake stomacke brookes no meat that 's good . Loose palsie makes the hands to tr●mble , When they for loue shake , they dissemble . The gowty knees doe stifly bend ; The feete walke flow to all good end . The Doctor saith ; Repent , fast , pray , Die , or this diet take we may . GOd bends his bowe but shoots not ; see , it stands As if the stiffe string were in Mans owne hands . For God first plac'd it so , that Man might know How prone to peace he is , to warre how slow , That couenant which he made with Noah , he keeps , His Mercy euer wakes , his Iustice sleeps . And though our sins a second Deluge craues , Hee 'l drench the world no more in those salt waues . " What hurt frō heauē fals , first frō th' earth proceeds● " And Mans misfortune , springs from mans misdeeds● Misdeeds that from our selues , friends , country come , And where they should on all , light but on some . The snow , haile , raine , are by the Suns pure beames Exhalde from standing Marishes , whose streames Infect the ayre with foggy mists , and then Are botteld vp in clouds for sinfull men . And for Mans good , in season they distill Or out of season , to amend the ill . The plagues we feele fall at the head and foot , Are shafts gainst God our hands first vpward shoot . Presumptuous sins in Country and at Court , Creatnesse , and Grace , and Fauour do support . The Pulpit flatters ; Iustice sits and smiles , Making a gainefull skill , of lingring wiles . " Who hath great friends liues free , & wanteth faults , " But without friends the vpright innocent haults . Vice now prouides vs rayment , meat and drinke , So how 't increas't not how to curb't we thinke . Old men waxe impudent , lasciuious , wilde , That fits them best , which scarce becomes a childe . Young men are stubborne , disobedient , stout , And rule , and teach , euen from the swathing clout , They all things know and can but ( what they ought ) Themselues and vertue . These they neuer sought . Fashions from Spaine , France , Germanie , and Rome , And Turkie too , wi●h their Religions come . So they are suited faire from top to toe , And each new suite in a new faith they goe . Matrons that are not dead nor yet aliue . But betwixt both , in some part vegetiue , Crown their smooth scalps with haire , 〈◊〉 now makes A second Mistres ready for the graue Young Maids ( that goe for such ) are Mothers known b●aue And such as should be none , are Virgins showne . O modesty where dwelst thou ? Womanhood Is scarce by our high English vnder stood Vice growes so common , tha● it is far more Opprobrious , to be chaste , then be a whore . All things are out of order . Lawes are made Strong meanes not to defend , but to invade . Then why should we limit the sea , or fire Within their bounds , and not our owne desire ? Southward th' Armado , and the fleetes of Spaine , ( Oft beat●n ) s●eme to threaten vs againe . And East and West the Seas would meet we see : But that ( O wonder ! ) Northward blest we bee . The want of water was the cause before Those huge built hulkes , could not approch our sho●e , VVho came resolu'de of conquest : and did stand As if they ment to beare away our land . Poore I le so small thou wert , and they so great Too scant a sea for them that was thy seat . But had they staide till now , now might they ride On the swolne waues at ease in all their pride . Andinto euery heauen their bold Ships steere , As if no sands , barres , shallowes , had bin there . We know whens'ere they come , God can prouide Such seas , so high , so vncontrold a tide , Able without their Enuie , or their ayde To bury vs ; for see how he hath layde Our workes all leuell ; draines , dikes , sluces , bankes , Fields , pastures , gardens , mannors , farmes , and frank● With man their owner , and what Man doth feed , Are buried with a sea of teares indeed . Nouember did we scape thy fift day thus , That euery day thou should'st be ominous ? Doe we so soone forget ●he sixt day last , And worst of all daies to our Iland past , That thus we should so oft remembred be , From what strange thraldom , we were once set free ? Or do the waters thus breake in , to show How humorous and irregular vices flow ? How Sai●●-like Sacriledge doth impropriate ? And calme Oppression swallowes Church and State ? How close Hypocrisie bends his courtly knee , And ( wanting all faith ) would haue all faith 's free ? How holy Hymen● sacreds band are broken , His torch extinguish'd , and his rites fore-spoken ? How Gotish lusts needs all those waues to slake His scorching flames , hot as th' infernall lake ? Or is 't for all these crimes , and more vntold , The faithfull Sea , which wont our Ile to hold In his moist armes , from strange a●●aults secure , Hath chang'd his loue to this sad ouerture ? And ( for our sinnes ) learnes vs to fast and pray . Bringing in fish , sweeping our flesh away ? That land which Goshen-like ) did flow whil-ere , With all that Man desires or life holds deere , So that no spot in all this Iles large field , The sythe more hay , sickle more corne did yield : Where sweetnes was the sawce , and fatnes fed , Whil'st Dearth , and Famine from the confines fled : Where the stiffe-vdder'd Cow long'd twice a day , To meet the merry milke-maide on the way : And missing her by chance , wrot on the ground With milke-white letters where she would be found , Now prostrate lyes ; the goodly beauty foil'd , The welth wash'd thence , the gards & trēches spoil'd . O what assurance haue we then in clay Which ( if not Lawyers ) Seas thus eat away ? Build farre from waters , that secures thy feare , Though lesse thy profit be , safe dwelling there . O no ; what 's that I see ? a raging flame ●ounts vp in yonder plaine , and none can tame His hot misgouern'd furie . Water heere Some cry , but no such element is neere . Like a mad-Dog that through the thronged streets Ranging with rage snatcheth at all he meets , And all that bitten are , as mad as he , Runne raging too , that few or none scape free : The cry is vp , and euery man stands arm'd , To do he knowes not what till he be harm'd ; And then to saue himselfe neglects the rest , And madly mischiefe does when he meanes best . Or as a towne of strength , at dead of night , Surpriz'd ( by sodaine stratagem or slight , ) The people ( with the allarum bell awak'd ) Run out to see what newes amaz'd and nak'd ; And meeting death abroad , for life run home , And finde their houses s●ck'd before they come . Then turning backe againe they know not whither , Flocke all on heaps and dye like freinds together : So far'de it there ; the fire flew vp and downe Snatching at euery house within the towne . And whilst one thought his neighbors house to saue● He sees his owne doth instant succour craue . Here stands an Al●house tosting , and the Hostis Swearing her false-s●or'de tally burn'd or lost is . The T●pster ( wanting water ) plies with ale The thirstie fire which drinks both new and stale , And by that oyly-liquor is not quenched But rather Drunkard-like ) inrag'd , incensed . The Host ( instead of pailes ) fils pots and sweares H●e'le vse no penny-pots that wants their eares . Wisheth his Iuggs were bigger , he would fill them , And ( but in vaine ) on the wilde fire doth spill them . Here stares an Ostler whil'st the flame makes c●asure● On his small bottles and his ostry measure , And here a Chamberlaine giues quicke attendance To saue his pretty faggots with a vengeance . Those pretty faggots which fire-hot being eat In a cold morning , scarce would make one sweat . Here runs a rauening Vsurer dog-like tyred Betwixt his owne house and the mort-gagde fired . Here flames a barne of some ingrossing Farmer . And here the study burnes of some false Termer . Here stands a kennell , there a rack and manger For running horses , but both stay the danger . A Baude houles here , and here a ●east of whores Burnde oft within , are now burnde out of dores . Heere 's a Tobacco shop , and in the Celler Th' Indian Deuil , our baud , witch , whore , man-queller , That spirit waster , and that Liuer heater , Of t'humor radicall that greedy eater , That breath corrupter , and quick-eye-sight spoyler , That wit confounder , and strong Memorie foyler , That pickpurse , theefe , time●cheater , connycatcher , That alehouse haunter , and fell mischiefe hatcher , That all compounded euill of euery Nation● Too bad ( almost ) for th' English imitation● Tobacco by the fire was there caroused With large pettounes , in pisse perfum'd and soused . Thus what full many thrifty yeeres erected , One prodigall flame hath wasted and dei●cted . And now ( behold ) the prouder Chimnies stand As heires left well● who wasted haue their land , Of whom the common people vse to say , It 's pitty proper men should thus decay ; Yet none releeues them , or build vp their state To such an eminent fortune as of late . Mongst these one Chimney stands , where passers by May reade this sentence with a running eye , ●othing is so close carried or concealde , ●hich shall not be in his due timere●eal'd . Whether by chance or by diuine decree , ( For so all humane actions ordr'ed bee ) This object stands ; that all may make good vse Of what they see , or quit them from excuse , He not d●termine . L●t it bee my folly Rather than bee profane , to bee too holy . H● t●at once drown'd the world , can if he please , Drowne part or the whole world againe with ease : But since his word is past , though we abound With that which caus'd the former world be drown'd Hee 'le keep his promise , and the Sea restraine From ouer flowing sinfull slesh againe . Yet is it in his power the whole t'mmerse In variable woes ; plagues to disperse In the most frequent stre●tes , most fragrant fields , That th' ayre may breath out death , ●helth now yields Or thin cheek'd 〈◊〉 ( though a stranger borne ) Who now to know on Fridayes th' English scorn , Who of all forrainers is worst in●reated , His fashion left , himselfe in prison seated , May be familiar with our countreymen ( Like a post● Natus , or free Denizen ) And that without an act , if God thinke good , Though a●l the Peeres and Commons it withstood . Fire , aire , earth , water , all are his : he can With or without these , saue or punish Man. No place is free from him , no thing is hid , He knowes what Fauk●s , Persi● , and Cate Vnder the ground ; and what new plots doe come bie did From hell , or from hels Councel-chamber ( Rome ) . And this , ( and all els ) his blest hand reueales To his elect , and with deliuerance seales . Attend his pleasure then ; first we shall see Rome burne , and all with Rome that lynked bee . Then the whole world ; and that fire shall disclose Each truth , each falshood , and each cause of those . Till then , these waters doe but wash the slime Of Babel from this too indifferent time . These petty fires , kindle our loue and zeale , ( Halfe-dead ) to King , the Church , & cōmon-weale , Affliction profits . Strike vs ( Lord ) in loue ; Let thy milde hand each way our firme faith proue . But let not Babel triumph in our fall , Nor any that on Baal , or Dag●n call . ANTIDOTVM CECILLIANVM . DEDICATED To the Common-wealth . DEsert hath no true follower after death But En●y ; others flatter with their breath . Jn vaine I sought particular Patrons ; they When life left greatnesse , ran with life away . Blood , kindred , friends , forsooke him ; so 't was ●it , We might haue doubted else his worth and wit. Their compasse was too narrow to ●ield shade To him that both their rootes and fortu●es made : But gentle England , since he quiet gaue To thee by his cares , giue his corps a graue . And since his wisdome did renowne thy name , Be thou a Sanctuary to his fame . And since he gaue for thee his life and health , Giue him protection , thankefull Common wealth . TO THE HONOVR of the illustrious Familie of the CECILLS , deseruing of this Commmon-wealth , all the Romane wreaths of triumph : The memorable Pyramids of Egypt : And all other Trophes of Eternitie . AS by one mouer , motion , doth commence , Euen from the Center , to circumference : So from one good Man , many may arise , Like-good , like-apt , like-faithfull , and like-wise . This now is verified ; The Cecills are Statesmen in time of p●ace , Souldiers in warre . Epicedium . What needs , thy Monument be rais'd ? What needs , the Muses singthy worth ? What needs , thy memory be prais'd ? Or what needs Art , thy fame set forth ? Let Art , time , gold , the Muse , and Men , Guild falshood , folly , ignorance : Let them conspire gainst thee ; and then , The more they shall thy worth aduance . They worke , write , raile , or praise to please , " But Truth giues vertue , life , not these . Antidotum Cecillianum . THESAVRVS INTVS . Darius on a Graue . stone found This Epitaph : Who digs this ground Shall treasure finde . The greedy King Dig'd there , but found another thing . Within was written ; Had'st not been A beastly-minded man , I ween The harm●lesse bones of the deceast Had in their quiet tombes tane rest . Who rips the coffins of the dead , Finds same and honour thence are f●ed With life , the Subiect of their Ire ; Stench onely stayes to pay their hire . " Worth hath his Epicedium sung " By enuies shrill and slandrous tongue . WHen this rich soule of thine ( now s●inted ) kept Her State on earth , my humble Mu●● nere stept Out of that sweete content wherein shee dwelt , To sing thy worth , th' eff●cts wher● of we felt . But now since death hath freedome giuen to thee , To see thy scorne made others flatterie , And that each mouse on the dead Lyon leaps , And euery riming ●en , forg'd matter heaps On thy bright frame , casting their owne base durt Vpon thy honour'd hearse , ( minding more hurt To thee then ` Death or He●● can doe ) I may And must be bold ( or sinne ) this truth to say . Each euidence thy foes bring , speakes thy praise : For what can more thy fame and glory raise , Then to be rail'd on by the worst of men● Such as like out-lawes liue , not in the ken Of Iustice , or communitie ? Base slaues Whose crimes & sins make their own nest their graus . T' was meet thy vertues eminent and hie Should not vn-en●ied liue , vnslandred dye : For then we might haue fear'd thou had●st not been So absolute a man ; now it is seen Euen by those many shadowes Enu● throwes , That thy worth was substantiall , and not showes . De●rac●ion●s ●s perplext , aud f●ies about Ouer a world of Acts to single out Some one or two in thy whole life to scan , And proue by the ( what Death did ) thou wer't man : Yet s●eing that past credit , she descends To view thy body , and her venom spends Not again●t it but nature , which did shroud So great a sunne vnder so small a cloud . But we that plainly see men sildome rise Though they be learn'd , iudicious , daring wise , Except the body somewhat ●uites the minde , And good cloathes sute the body too ; are blinde And mad with enuie if we yeeld not thee ●orth aboue thought , who to that high degree Rose through the eminent parts of thy blest soule , Aboue contempt , disgrace , scorne or controule . Nature did recompence thy want of clay With heauenly fire ; thy body could not stay Thy acti●e soule heere longer , t' was too light A clog to keepe from Hean●n so strong a spright . Well might thy body be a soule to those Whose more grosse earthen soules did late compose Blacke libels gainst thy fame , and rak'd so low Into thy purged excrements to know What foule disease durst kill thee , and then found Many were guilty : for it could not sound They thought like truth , that one disease slue thee When they hauing all yet scape to Deddick free . By this they shew that whatsoe're we thinke , They know all these diseases by th' instinck , They are familiar with them and of kin , To their first causes of being deadly sinne , And of the elders house too . For the diuell ( Chiefe libeller formes all degrees of euill And like good boies of his , these labour too ( More then disease , or Death , or Hell can doe ) To kill the soule , and to bely a fame Which laughes to scorn , all scorn , & shames all shame . You that stand next the helme and thinkey're free From their sharpe viperous tongues , it cannot be ; If death comes , these Rauens follow , and perchance ( Time fauouring their desires ) th'eile leade the d●nce And raile at you too . T is not you they hate But our blest King , Religion , and the State. And if ( which God forefend ) so stood the time Y 'ould see they could do worse , then they can rime . Now I haue throwne my selfe into the way To meete their rage , and ( if I can ) to stay Their dog-like malice rather on my head Then suffer it pollute and wrong the dead . If they alledge I giue him more then due , You know their custome , they cannot speake true . But if they say I gaue him lesse , their spite Shewes neither I nor they can do him right . Antidotum Cecillianum . OPPORTVNE TIBI IN TEMPESTIVE NOBIS The Sunne past by degrees those signes Which to his sotherne seate inclines , And now in Leo sate aloft . The s●eating labourer bans him ost , The Shepheard melts , and ore the Plaine His new shorne-sheepe seeke shades in vaine . The Marchant , Sea man , euery T●ade They say by him are Banckrupt made . He heares it and ( at height of noone , Hides his bright beames behinde the Moone . They sadly know that d●th presage Dearth , death , warre , want to euery age And then his late wisht absence mone ; " Fooles wisemen misse , when they are gone . SInce it s decreed in heauen , found true on earth , That all things haue an end which had a birth ; That no estate is fixed , nights follow noone , Ebs second floods , change fils the horned Moone Which wanes againe at full , and shewes the glory Of Earths best essence to be transitory : How happy is that Man whose fate expires Before declension crowned with his desires . And hath his daies by vertuous actions told , Guessing how much he would had he been old , Since yong , his noted deeds out-vied his daies And he lack't not true worth but rather praise . Few touch this point , yet hither seeme to bend Preuenting ruine with a violent end . So Otho , and the Persian Monarch fell , But this steepe way precipitates to Hell Flattering with seeming help our wretched state Not curing woes , but making desperate . Our way is holy , white , and leades to blisse Not by oblique attempts . For nature is Made priuy with our passage , and we stay Till she leades gently on , Grace making way . Not euery common President can fit This golden rule , all aime ; but few can hit This narrow passage which more fames the man , Then sayling twise through fatall Magelan : Or girding all the earth with one small bote , Discouering gold , new worlds , things of rare note . From hence the ground of thy great praises spring O Cecill lou'd of God , good men , the King , Borne vp not by stolne imps or borrowed plumes , Which lets them fall who with high flight presumes Neere the suns scorching beames ; thy natiue worth Vertue , and actiue knowledge , set thee forth ●is Kingdomes Pilot , where no storme or stresse ●ould make thee lose thy compasse or expresse ●hew of doubt , but firmely guide our state ●s th' adst beene ruler both of chance and fate . This well thy Master saw , who therefore plac'd ●ee next himselfe , and with high honors grac'd ●y great deserts : more could'st thou not desire ●or earth afford , yet that which we admire ●as aboue this , euen in the top of these , ●ing neerer heauen thither to mount with ease , ●s if th' adst● tane th' aduantage of the time ●n Gre●tnesse staires , helpt by good deeds to clime . O happy thou , but wretched creatures wee ●o s●e thy flight , and yet to slander thee : ●o f●ele the fruite of thy life wasting care , ●hich zealous for our good , no time would spare , ●o cherish nature , that we thus being free ●hould onely freedome vse to raile at thee . ●ur idlenesse proclaimes thy well spent time , ●ince by thy meanes we leisure haue to rime , ●hil'st neighbour States are acting it in blood , ●hich we scarce heare of , neuer vnderstood . The benefite the Sunne gi●es to our sight , We see not halfe so well by day as night . Want giues a grace to goodnesse , when th' inioying ●onfounds and dazells sense like honny cloying . ●ome needes no target till the sword be lost : Whil'st Nestor wakes , well may Thirsites boast . ●ishers and expert Masters are all one ●n calmes and deepes , the ship there goes alone . ●ut when the winds , seas , rocks , and sands do fight , ●he skilfull Master then keepes all vpright . We feare no stormes the Porpuses do play , The Dolphins dance , and Prot●us flocks do stray O're Neptunes watry Kingdome safe and free , None casting doubts , or fearing what may be . May this calme last perpetuall , and faith then We ne're shall need thee Cecil nor such men : Others we haue to fill thy roome thou gone , So Aristippus saith , stone sits on stone . We yet are senselesse of thy losse , and find No danger in 't . Like some within the winde Of a great shot , whose violent thunder driues , The sense into distraction , and depriues The eare of present vse : so did report Of thy death make vs mad to raile and sport , To temporise , lye , flatter ; so defaming Our selues , state , manners , law , religion shaming : But now the fit being past , t is plaine to fense " Though man for beares Heauen pleads for innocenc● " Vertue o'recomes by sufferance , and good deeds " Are fen●'d by Calum●y , as herbes by weeds . Antidotum Cecillianum . BACVLVM TANTVM The Cynicke sicke and like to die , To such as askt where he would lie , Made answere where you will ; the field Is large , and roome enough doth yeeld . But they reply'de , the fields are wide ; Rauenous beasts and vermine vilde Haunt those places ; Kites and Crowes Who to dead men no mercy showes . True ( quoth he ) but if you please Lay a staffe to driue hence these . T is only man I feare ali●e , From my graue beasts only driue . " Though ( liuing ) we haue staues for dogs , " Dead w' are rooted vp by hogs . EPITAPHIVM . ROmes poison , Spaines coplots , the French designes Thy skill foresees , discouers , vndermines . D●g like they lick'd the dust , crouch't low , and faund When ( liuing ) thy skil'd power did ought command : But ( de●d ) they madly rage , grin , some for spite ; For toothlesse curres will bark that cannot bite . TO THE RIGHT WORTHY , Henry Doile , Esquire . THe folly which in man with wit is fixt , Must needes haue pleasant things with wholesome mixt ; Else Nature loath it . Homers frogs and mise Instructs Achilles : Virgil is not nice Totue an Oten pipe . These toyes I send : Accept ; to please , and profit is my end . Sic paruis componere magna solebam . Virgi . SATYRA AVLICA . VVHo ( weary of contentfull Countries rest ) Repaires to Court , with patience had best Fore● arme himselfe , both Fate and Fortune proofe ' Gainst all assaults , or wisely stand aloofe : For plainnesse is despisde , and honestie Is fellow Shakerag with simplicitie . To be a Scholler , is to be a foole : Rude impudencie is the Courtiers Schoole . Arts are but Lackies to attend and waite On Ignorance , Apparance , and Deceite . Canst thou seeme wise ? Enough . This followes then , " Vizards haue fairer vizages then men . To be a Souldier is to be a slaue , Danger abroad , reproach at home to haue . Deepe furrow'd wounds fresh bleeding in the wars Findes lesse reliefe and pittie then the scars Of muskey Courtiers , when their smooth slicke skin , Is bramble-scratched with a Ladies pinne . Nor do they now , ( as er'st they did ) delight , The stubborne Steedes to mannage to the fight ; To tilt and turnay with strong staues of oake , To fight at barriars with a Brandons stroake , To dance in compleat armour , ( but alas ! ) To tilt , fight , dance and turnay with a lasse . The Schollership they vse , is to discourse Of my Lords bloud-hound , and his Honors horse : To tell how well the one pursued the chase , The other swiftly ranne a lustie race . Or if more high their heauy wits aspire , It 's to dispute of lust , and loose desire . Their Soulderie is swaggering in the Court , Where none may strike the vrger but in sport : To offer strangers , strange and foule disgraces , Presuming on their priuiledged places , Which oft-times is repaide them , when they come Abroad from Court , they 'r w●lcom'd like Iack drum Their idle houres , ( I meane all houres beside Their houres to eate , to drinke , drab , sleepe and ride● They spend at shooue-boord , or at penny pricke , At dice , cards , tennis ; or they will not sticke Rather then not be idle , to delay At shittle-cocke the precious time away . O slaues ! regard what slander doth arise From your effeminate slow cowardise . Haue you no Soules ? no pens ? no swords in hand ? Behold where cursed Mahom●t doth stand , Triumphing o're the Crosse ; he Iew beside And Heathen do our holy faith deride . For shame vnsheath your swords , let not reproch You sluggish ease is forraine kingdomes broch . Cast painted Puppets from your yeelding neckes And scorne to stoope when the stale Strumpet beckes : Let stallians serue to squench the scorching hea●e Of such as marrow , oysters , Ringoes , eate . You that are Scholers , souldiers , or such men Whose soules seeke knowledge , flee this shady den Of ignorance ; let thither none resort But Taylors , Bauds , Perfumers , fooles for sport , Cookes , Painters , Barbers , Fidlers ; these may hap To sleepe in for●unes net , and honors lap . In honors lap ? auaunt base dunghell groomes You are but shadowes : honors lo●ty roomes Must be supplide with men . Though Isis Asse Thinke men adore his greatnesse as they passe . Yet Isis knowes t is false ; then hence be gon And let desert be honored alone . For●une vsurpe no more , permit not fooles To triumph ouer Souldiers , Arts , and Schooles . Let not the wit for higher actions able , Attend for scraps at ●gnoramu● table . Faire Cynthia fill thy horne , at length arise And chase these blacke clouds from our troubled skies AN IRISH BANQVET , OR THE Mayors feast of Youghall . TAles many haue been told by men of yore , Of Giants , Dragons , and of halfe a score Worthies saue one , of Castles , kings and knights , Of Ladies loues , of Turnaies , and such sights As Mandeuile ne're saw ; yet none like this Which my Mu●e howles : then listen what it is . a Saturne grew old , and the gods did agree , That b Ioue should him depriue of Soueraigntie , And become chiefe himselfe . A solemne day Appointed was , when all the c Gods most gay , Attired in mantles faire , and truses strange , Came to behold this Lecher-like lou'd change . The frie of all the Gods was there beside , And each his bastard had , his Whore and Bride . The milk-white path which to ●oues Pallace leades , In comely order all this rich troope treades . d Ceres threw wheate vpon Ioues face most daintie , Presaging and forespeaking future plenty . The well-instructed swine did follow after , And for the whe●t left something that was softer , e Ciuet , like Irish sope . Sweete naturde beasts , Fit waiters at such ciuill solemne feasts . At length the traine reach't the high Hall of Ioue . The Gods sat downe , the f Goddesses then stroue For place and state : but Iun● most demurely , Plac'de and displac'de that day , as pleasde her surely , The tables stood full crownde with dainty dishes , Enough to satisfie the idle wishes Of longing Wiues , or Maids grown green and sickly , With eating fruit , and doing nothing quickly . Huge h hands of butter not yet fully blue , With quiuering custards of a doubtfull hue . Stewde prune , and bread that passeth i Malahane . And honny sweeter farre then sugar cane . Greene apples and such plenty of small Nuts . That there with safely one might fill his guts , Though he were sure the Cookes were Irish sluts . The goblets sweld with pride , themselues to see , So full of French and Spanish wines to be . Nectar-like Vsqua-bath , or Aqua-vitae , And browne Ale growne in yeeres and strength most mighty Was there as a k Bonniclabbar , That euery guest his cleane lickt lips might slabbar In full satiety , till they were crownde With Bacchus wreathes● and in still slumber drownde . The fidling l Spheeres made musicke all the while . And riming m Bardes braue meeter did compile To grace this feast : when n Phoebus standing vp Tooke in his greasie fist a greasier cup And drunke to Daphnes health . Bacchus replide And straightway quaft another to the bride Of Mulciber . This health past all along . Then Mars his feather wagde amongst the throng Carowsing Pallas health ( braue wench and wise ) Which draught cost bonny o Cupid both his eyes , Straining to pledge it . Maias sonne stood still , And stilly mark't how Ganimed did ●ill The seuerall healths , which swiftly past around Till all the Gods , and Goddesses had bound p Their browes with wreathes of Iuy leaues and vines , And each his forehead to his knee enclines . q Apollo then slipt thence , and being halfe drunke His burning bonnet doft , and slily sunke His head in Thetis lap . So heauen lost light , And cheerefull day was damp't with irksome night . r Ioue yet disposde to mirth , bad Iuno spread Her Starry mantle or'e the worlds blacke head . But ſ she inrag'de with plumpe Lyeus iuice , And mad with iealousie , without excuse Refusde to guild the then vnspangled skie , With th' eyes of Argus her cow-keeping spie . t And aided by Necessitie , and Fate , And all the shrewder Goddesses , Ioues state She durst assume , and boldly presse as ●arre As all the Gyants in their ciuill warre . They first bound Ioue , then all the other Gods , Who were constrain'd by darknes , drinke , and th'ods Of this conspiracie , to condescend To hard conditions for a quiet end . u Ioue granted ●uno power of all the ayre , Her frowne or smile makes weather fowle or faire . His thunderbolts and lightning she may take , And with her tongue the worlds firmes axtree shake● From hence do women their free charter hold , To rule gainst reason , or else cry and scold . Proserpina obtained of her Pluto , That such should only speed , who she-saints sue to : That all affaires of man in state or purse His wife should sway , or women that are worse . From whence this custome springs in towne and city , The wife growes rich , the bankerout begs for pitty . 〈◊〉 go● leaue 〈◊〉 〈◊〉 with an 〈◊〉 〈◊〉 〈◊〉 And that no sawcy god should once reproue her : That Mars and she might dally , whil'st Don Vulcan Should freely to their pleasures drinke a full can . Fro whence this vse proceeds , that wiues once wātons Wage seruants , as the French the Swizzers Cantons . You that are Statists looke vnto this geare , Do not Tyrone and his rash striplings feare ; Feare not Tirconnel , nor those Galliglasses That cut , and hacke , and carue men as it passes : Feare those which all these feare , those fathers holy Which make the whole world their sole monopoly : That crowne & vncrowne Kings , when as they please , Play fast and loose like Iuglers with slight ease ; Dissolue all othes , though made with hand and heart , And pardon all sinnes , x yea an Irish fart . Feare these , and y those they ioyne with , lest too late We finde our ●le an Amazonian state , Where none but women , Priests and Cocknies keepe As close as young z Papiriu● , and as deepe , And none but these state mysteries may know , Lest they to more fooles then themselues should show The a treasons , stratagems , and b golden fables Which are proiected at their Councell tables . If this aduice be good , crie , Ioue be thanked , And with that short grace close my Irish banquet , To all those Knights , Ladies , and Gentlemen , to whom my Dedications are made , a true reason and excuse why I haue not placed them in their rankes and distances . IF any of you now be discontented , To haue your names found here , it is repented On my part too : for I would no man wrong Nor honour , but for merit in my song . If here yon finde your vertues be not proude , But thinke you are by me and truth allowde To weare Fames liuery , which if y'abuse , Shee 'l soone pull off againe ; and as you vse To deale with your euill seruants , put ye forth Naked of honour , if you be of worth : But whilst you be what now I know and write , Your fames guard me , and I giue you your right ; Yet not in place , for I my selfe professe To be no Harold ; but if worthinesse Had as much power , as many hath , to grace , You should not ( hauing so much worth ) want place . FINIS . THE SECOND PART OF PHILOMYTHIE , OR PHILOMYTHOLOGIE . CONTAINING CERTAINE TALES OF True Libertie . False Friendship . Power Vnited . Faction and Ambition . By THOMAS SCOT Gent. LONDON , Printed by Iohn Legatt for Francis Constable . 1625. MONARCHIA . DEDICATED To all the worthy professors of the Law , who make not priuate-wealth , but the good and peace of the Common-wealth the end of their studies and practise . Though you ( perhaps ) be Clyentlesse and few , Friendlesse and poore , yet 't is to you I sue For kinde acceptance . You alone are they Who by example guide vs in our way . You looke not on the fee , but on the cause , And follow truth , as truth doth lead the Lawes . The rest , with vice , and wealths ill-gotten load , Passe on to death , in glories beaten road . TH' inhabitants of the I le of Wight did bost , No vermin vs'd to harbour in their coast . For they no hooded Monkes , nor Foxes had , Nor Law * Retriuers who make fooles run mad , With their strife-stirring tongues ; but liu'd as free , From these , as by them others combred be . And though our whole land cannot boast so farre , That we from all such vermin quitted are : Yet happy is our Ile , that 's hemd about With water-walles , to keepe our enemies out ; Whilst we ( as Adam did ) in Eden dwell , And scarce of famine in an age heare tell . Where hils are clad with woods , and vales with corn Whose laden eares doe listen to be shorne . Where shephearde neither Lyon doubt , nor Beare , Nor rauening Wolfe which sheep & shepheard teare ; But each in safety dwell , and sillie sheepe From all but Man , doe one the other keepe . O happy are we if we know our good , And if our state be rightly vnderstood : To liue thus free vnder so blest a King , Iust Magistrates and Cleargy-men , that sing , The songs of Syon in the holy tongue Conuerting old men , and informing yong . No spirit-tyrant , Pope , State , Tyrant , Turke . Can here their bloudy ends and proiects worke ; But each in safety may his owne possesse , More free then Kings , because our cares be lesse . But most vnhappy are those neighbour lands , Where Peace , and Plenty , as two strangers stands ; Where bloodie war , and bloodlesse famine ride Vpon the ruin'd top of thanklesse Pride : Where Law destroies , Diuinity deceiues , And where the crowne the care of kingdome leaues . Where men eate men , as beast deuourd by beast , The strong the weaker kill , the great the least . Where tyrannie in triumph mounted hie , Makes truth and innocence in dungeon lie . This tale the difference shewes , that weemay know How much to God for our good king we owe. An aged Hart , vpon mount Carmel bred , Hauing as Admirall the Nauy led From Syria through the Seas , to Cyprus shore , Where all the I le with greene is couered o're . Hapt by a Parke to trauaile , where he spide A yonger sad Hart , standing close beside Th' imprisoning pale , and vsing all his skill To free himselfe from thence , to larger ill . Good brother ( quoth the stranger ) let me know , What heauy thoughts they are that vex you so ? Why do you sadly so your selfe bemone ? Why hauing friends within come you alone To feed sad melancholly , and inuent To doe a rash act , which you le soone repent ? The younger Deere made answer , Can ye muse Why I am sad , and wherefore I doe vse All meanes to free my selfe , from being thus A slaue to him that 's foe to all of vs ? Know brother , I endure more sorrowes here , In one halfe day , then you in one whole yeere . For you haue liberty to come and goe , Though forrester and wood-man both say no. But I by cru●ll man , imprisond keepe , Within this woodden walls , where none but sheepe Hares , Conyes , Cowes , and other of my kinne Are my associates , simple soules within . I haue no beast of worth , of birth , or wit , With whom I may conuerse ; but faine to fit My lofty spirit to the lowly straine , Of base companions , sluggish , fearefull , vaine . No Wolues or Dogs come here whereby decaies The exercise of valure and the praise . The traps for vermin , are so thicke beset , That oftentimes they some of vs doe get . The watchfull keeper , euery night and morne , Commands me rise , and rest with his shrill horne , He with his Lymehound rounds the pale about , For feare least we be stolne or broken out . He feeds vs cheerefully , and doth prouide Sufficient meat that 's fit for euery tide ; But being fat , he chooseth which he likes , And through our sides , deaths forked arrow strikes . Thus all he doth , is his owne turne to serue , And for his owne life doth our liues pres●rue . Then gentle brother helpe to free me hence , And my swift thanks shall yeeld you recompence . Stay brother mad-brain stay , quoth Light foot thē If you were out , you 'ld wish you in agen . I was in Syria borne , and euery yeere A dangerous voyage make , for what you here Enioy with proud cont●mpt . We cannot find " Content on earth , without a thankfull mind . You slight your ease and plenty ; we , alas ! With toyle seeke that which you with scorne let passe . Our meat is grutchd , we like to robbers watcht , So what we feed on , here and there is snatcht . The pale you call your prison rather may , Be tearmd your Castle , Garden , Closet , Stay , To keepe ou● others from those ioyes of yours , Or to preserue you from these woes of ours . Whilst we without by Lyons , Leopards , Beares , Wolues , Eagles , Serpents , and a thousand feares , Are howrely vext , beset , besieged so , That as our shadowes , death doth next vs goe . Yet none our deaths reuenge , nor craues account , How our neglected blood is lauisht out . For euen that Man ( which is your guard ) to vs Proclaimes himselfe a foe , most dangerous . He hunts for our destruction cheeres the hound , Rides , runs , whoopes , hollowes , and at euery sound , Rings our shrill deaths bell with so fearefull blast , As charmes our ioynts to heare , whilst hounds make hast To finish our desired death , and glut VVith our sweet flesh , each vermins maw and gut . Thus doe we die abroad , for euery man Claimes right in vs , and labors all they can , Our weary feet in toyles , nets , snares t' inclose , VVhen you haue friends , to guard you from your foes If therefore you haue told me truth that there You doe no creature but your keeper feare ; O bring me to this prison , shew me how I may obtaine a blessed life with you . Direct me to a leape , I le soone leape in . " T is happinesse , vnhappy to haue been . VVith that he mounts the pale , adue quoth he , Vaine , wide , wild world ; who serues the law is free . Epimythium . There ●ath been long disputation to finde out the true freedome . The world holds opinion that Libertines who doe what they list , and lust what soeuer is vnlawfull are onely free men . Cain was founder of this brotherhood . He might doo what he list , he was a vagabond exempt from lawes , he had a marke of priuiledge set vpon him to keep● him from punishment here . Our Iesuits and King-killers being exempt from the tempor all sword are free of this company● But the child of God whose affections are mortified , who obeyes law for conscience sake , who is a law vnto himselfe , is the onely freeman ; for him the Magistrate beares the sword in vaine . He would be honest without law , and will be honest if the la● should ●orbid him . Yet would he not resist , but submit himselfe to power . Hee is free of that company whereof S. Paul professeth himselfe one when hee saith , I haue learned in all estates to bee contented . How much more happy are they who liue vnder the protection of a good King , and wholesome lawes , then these are who liuing here like outlawes , goe without contradiction out of momentary pleasure and liberty into eternall slauery and punishment . The Cony-burrow . Dedicated to the louers of worth , and friends of vertue , who follow truth with a single heart , and speake it with a single tongue . Be inn●cent , but circumspect withall , The Turtles mate may be the Turtles stall . 〈◊〉 wise yet trust not wit. The traps we make For others , first doe our false fingers take . What we delight to vse , take pride to weare , Take vs ; as Absalon hangd with his haire . Then walke vpright , to neither hand encline , There 's nought frees innocence , but grace di●ine . THe Polcat , Ferret , Lobstar , Weasell , made A secret match , the Cony to inuade : VVhich no way they could compasse , whilst he kept Himselfe abroad , when as hee fed or slept . At last the Polcat to the Cony went , With this smooth speech . Good cousen my intent Hath been long since t' acquaint you with our kin , And tell ye how our cousenage came in . Your Grandame was my carefull fostermother , To your kind S●re , I was a fosterbrother ; My education , nurture , and my foode , I from my youth receiued from your sweet brood . In recompence whereof , my thankfull mind , A fitte requitall long desired to finde . The time is come , for I haue lately found , A secret plot , wherein the cunning hound The close dissembling Tumbler , Lurcher swift , With Raynard that knowes many a subtill shift . The Eagle and the Goshauke , haue agreed , Their stomacke with your d●inty ●lesh to feed . First they intend the hound shall hunt you out , And by your footing heate ye once about . Then shall that hypocrite , the Tumbler tri● , To cheate you of your life , with his false ●ie . But if he faile , the Lurcher with his speed , Will snatch yee vp ( they hope ) and do the deed . If not the Eagle , Fox , and Goshauke , sweare , To eat no meat , till on your lims they teare . The harmlesse Cony ; at this dir● report , Ready to sound , besought in humble sort The wary Polcat him t'inst●uct and teach A way , how he might s●ape his foes long reach . Faith ( quoth the Polcat ) you perhaps might hide , Your selfe among thicke bushes vnespide , But that the Hounds and Lurcher both are ●here , whose sents will quickly find ye out , I feare . Againe vpon the rocks , you might remaine , But that the Eagle , Fox , and Goshauke saine Thei 'l watch ye there ; so that no other way Remaines to scape with life , but night and day To scrape and grate with your forefeet , a den , Within the earth , where safe from beasts and men , And foule , and euery bloody foe you shall , Your life securely lead in spite of all . The simple Cony doubting no deceit , Thought treason had not councell for a bait● And therefore thanks his foe , and ( glad at heart ) To dig his owne graue vseth all his art . A sandy place he seeks , and finding one , Free from all clay , or flint , o● other stone , He with his forefeet grates , and makes a burrow , As deepe , as if he ment to trauaile thorow , The body of the earth , and meet the Sunne , When it vnto the Antipodes doth run . Which hauing finisht , he prepares a feast , And there the Polcat is the chiefest guest . The Lobster , Ferret , Weasel too must goe , To ioy him in his house , they loue him so ; And their great friend , the ●iluer-suited Snake , Must needs along with them , and merry make . He welcomes them , and do●h before them set , What iunckets he with purse or paines could get . The Lyons Court hath not a dainty dish , But he prouides it , euen beyond their wish . " Yet they that long for blood , till blood be shed , " Cannot be satisfied , though fully feed . Ingratitude ! thou monster of the minde● Art thou not only proper to mankind ? Is there a beast that can forget his friend , And for his owne ends , worke his fellowes end ? Is there a beast whose lust prouokes him kill The beast that did him good , nere wisht him ill ? Is there a beast who vnder kindnesse can Dissemble hate ? O then thrice happy man ! Thou art not only he that kilst ●hy brother , Some beasts there are that murther one another . Some foules , some fishes , Serpents some there are VVho pray vpon their kind in open war. And some that vnder friendship fal●ly faind , VVith fellowes murther haue their natures staind . Nay there is one who can so couer ●uill , That man may iudge him Angell , find him diuell . He first with sweet meats poysond Adams seed , Since when of sweet meats wisest men take heed . So need not these bold gu●sts , they eat and drink And then rise vp to play ; but neuer thinke Ought fadgeth right , till they haue brought to passe The purposde plot for which this meeting was● Theref●re ( dissemblingly ) the Polcat gins , To licke and catch the Cony , and so wins Hold vnderneath his throat , which hauing fast , The tragedy begins , the sport is past . For all assault him then on euery part , Some at his sides , some at his head and heart . Some at his belly , but the poisonous Snake , Doth at his tayle a deadly issue make . The helplesse Cony ●ues , intreat● , ●nd striues , But he must die had he ten thousand liues . Each foe his greedy go●ge with blood doth glut And with his sweet flesh cram each hollow gut . " But blood that 's sweet in tast , is not so sound , " To feed vpon , as milke that 's easier found . The Snake with poisonous touch had venome spred , Through all the swelling vaines , from taile to head . And they had suckt the blacke infection in ; A fitting vengeance for their crying sinne . Straight they their stomacke find not well at ●ase , And something feele , that doth their minds displease . The VVeasel first suspects the Snake , for he Can neuer with a Serpent well agree ; Saies , they are poisond all by one base slaue , VVhose company the Ferret needs would haue . The Snake replies , he did no more but what He was appointed to performe by plot . And if they foolishly had eat their last , He could not mend with sorrow what was past . They find it true , but find it now too late , Each rauing dies , and yeelds constraind by fate . Yet ere they die , all doe their farewell take , By shaking teeth together on the S●ake . VVho deadly wounded , crawles but faintly thence , Confounded with the guilt of his offence . And heeding not his way , by good mishap , Became a prisoner to the warriners trap . This feast was ended thus , death tooke away , And where they did not well we mend it may . Epimythium . Some are of opinion that wisedome consisteth i● the abilitie to giue good counsell . But I thinke the knowledge how to take good counsell and how to discerne the differences of ad●ise , is the principallpart of wisedome . That Frog in Aesope which in a great drought spying water i● a deep pit aduised his fellow to leape downe● that they might be satisfied and liue there , gaue good counsell and seemed to be a patterne of the first wisedome spoken of● But the other Frogge that refused his aduise , and diued deeper then the present time , then the bott●me of the pit with this question ; But if the water faile vs there , how shall we get out , or how shall we liue there● was a figure of the second wisedome , and teacheth vs that it is harder to take good counsell then to giue it . Let vs therefore beware in this point , and learne to looke a little beyond that good which is first and most apparant in euery proiect , The second and third good is that which we must rest on● for truth is often most remote and neorest the bottome● all that swims vppermost is the froth and false good and fraud . The House of Fame . Dedicated to all the noble atten dants of Royaltie in the Campe of Vertue , who fight for the honor of the Church , and Common-wealth . Till now of late we feard that loud report , Of Cressy field , Poicters , and Agincourt , Fought by our Kings and Princes heretofore , Had not been true , or should be told no more . We wondred if those Nobles euer were Who●●ame for armes and bounty did prefer● We doubted all our Countries had forgot . The deede of Audely or beleeu'd it not● we thought our Nation was of worth ●eref● , When bowes and arrowes and browne bills were left . But see● occasion now hath turnd our eyes , To inward wars where greater wonders rise . To see affection couquerd , l●st chastisd'e , Priae humbled , Murther slaine , all vice despisd'e . And all old vert●es freshly now reneude , By fa●re examples as the Sun ere vewd . In which bra●e war of wonders ( passing far All other conflicts that compounded are ( Of loue and hate ) each Lord who lends a hand To fight against vice for vertue , doth this land More ●onor then his ancestors before In conquering France , and shall be famd for 't more . Some for their Prudence who found out and led , Others for zeale through whom the enemy fled● Others for Art , whose skill the squadrons placed Others for Iustice who the e●emy chased , And some for Constancie● who held it out . And still vnwearied , not v●w●unded fought . But none more ●ame attaind then mercies squire , Who begd to giue , all sa●ing i● desire , He Audely-like taught Courtiers how to craue What they might giue aw●y● and giuing s●ue , Saue free from feare of forfeiture or losse , Or there-begging or the next y●●res crosse : Or enuies eye sore , or the Commons ●ate , Or poores complaint , or grieuance of the state , To him and to the rest , this tale is sent , Howsoeuer taken with a good i●tent . FAme that in Homer●s time a vagrant was , Without a house and home , did after passe In stately structures all the mixed race Of S●mdeities , and euery place Built her a Court , assisted by the Rages Of s●ndry Poets i●succe●ding ages . For euery one did something adde , to frame More space and roome for their friends narrow fame . Which as they purchast , still to her they gaue And that 's the cause , themselues so little haue . This Fame hath now her house glazde all with eies , The rafts , beames , balkes , nerues , sinewes , arteries ; The dores wide open , eares ; hangd round about With nimble tongues , and couerd so without . All things are seene and heard the wide world ore Which touch that place , and farthest off the mo●● . The House of Fame built vp foure stories hie , Stands in an open pl●ine , in which doth lie Foure sister twins , True ●ame , and good the first , And eldest are ; false and had fame the worst . And youngest payre , yet swiftest are in flight And though last borne , yet oft come first to light . These last dwell in two darker roomes below , Among the thicke Crowdes where all errors grow . There keepe they Court , where Scandals , Libels , lies , Rumors , Reports , Suspicions , c●lumnies , Are fauorites and Go●ernors of State , Whose practise 't is true worth to ruina●e . False fame liues lowest , and true Fame aboue , Bad Fame next false , good fame next , true doth moue● Yet good fame somtime doth with false fame stay , And bad fame sometime doth with true fame play . But false and true ( opposd ) will neuer meete , Nor bad and good fame , one the other greete . It so fell out ( as oft strange things befall ) A gallant Knight , ariued at that faire Hall , Attended on with such a noble sort , Of warlike squires , as fild this spatious Court. Who curiously enquiring of the rout , Whose Court it was , could no waies find it out . For contradictions crosse each other so , As truth from falshood he could no waies know . Bad fame did call it hers , and said , she was A guide to such as vnto glo●y passe . False Fame did call it hers ; he saw they lide , For ' boue their heads , two brighter Queens he spide . True fame spake to him then , and let him know , That ●he and good fame did the building owe , Being eldest borne , to Titan and the Earth , Before the Gyants war : when th' others birth Long since was subiect to their p●rents sinne , And heauens curse which now they liued in . For as those Gyants gainst the Gods did war , So these to t●uth professed enemies are ; Had by strong hand , and fraud , vsurpd her state● And to expresse to vertue v●most hate , Had bard all passage other houses hie , That mor all men might in obliuion die Or haue their memories blasted , glories kild By eating time , wi hlies and slanders fild . She wisht him then if he his good desired To haue repeated , or his spi● it aspired To worthy honor as old knights had wont , ( Whose swords not rust , but too much vse did blunt ) That he would vse some meanes to set them f●ee , Whereby his blest name might ●ternizd be . Good Fame then told him , that the only way , How he this enterprize accomplish may , Was by the helpe of mercy , prudence , art , Iustic● and zeale , and Constancy of heart . All their knowne friends to summon vp in armes , To force the place , and to disperse those swarmes Of idle vagabonds ; who kept below And hated good Fame , would not true fame know . Then ( since the stayres of fame were broken downe , And do es stopt vp to glory and renowne ) She wild him make an engine where withall , He might her lodging and her sisters scale . And so himselfe in spite of perill , raise Aboue the reach of enuy , or dispraise . The Knight ( in spirit rauisht with delight To heare their speech , to see their goodly sight ) Mounts his fierce Coursers backe , with which at hand His Squires attend vpou his strict command . Wils euery one of them to take a dame , Such as the Ladies of the house did name , Who there attended that they might direct This high attempt , with order and respect . The Squires with willing minds the knight obaide , And each behind them tooke a louely maide . Prudence directs her Squires to lead the way , ( Who followes her direction cannot stray , ) At length they come vnto a fruitfull wood , Wherein a world of vpright timber stood ; Tall Cedars , Cypres , Pine and royall Okes , With country Elmes , and Ash for plow and yokes . The lea ned Laurell , and the weeping Mirrh , The smarting Birch , and the sweet smelling Firr Grew there in order , and all trees beside , Where in the thrifty Woodreeue taketh pride , The knight suruaies all this , yet ●inds not one Fit to be feld ; till Prudence lights upon A proud straight Aspe , whose wauing top did leane On a slight Poplar , with some shrubs betweene . The cursed Eldar , and the fatall Yewe , With W●●ch and Nightshade in their shadowes grew ; Whose saples tops , with mildewes often stood , And grew self-seare , and ouertopt the wood . The Rauen & Shreikeowle there did build their neasts , And at their roots did harbour harmefull beasts , Which Pruden●e saw , but mercy would not see , Till she perceiu'd how euery other tree Droop'd vnderneath the height of these alone , And could not thriue , or grow till these were gone . She therefore ( ioynd with Constancie and Zeale ) Besought sharpe ●●stice , who doth euenly deale Her warie blowes , to fell all these with speed ; Who soone consents , and soone , performes the deed . At euery stroke she fetcht , the trees did grone , The rest did eccho laughter to their mone . And now they lye along , their branches topt , Their barke pild off , their trunks asunder chopt . Then Art with rule and line , these vselesse payer Frames ( ●ngine-lik● ) a straight clowd climing stayer To mount Fames house ; this euery Squire doth reare● And brauely on their backs do thi her beare . But Mercy seeing all the other ment To burne the C●ips , to saue them she is bent . And , with her Squire , the knight praies , let them lye , For he shall gaine , and glory g●t thereby . Since chips which cut from Aspe and Poplar bee , Do soone take roote , each growes a goodly tree . The knight co●●ents , and fenceth round the spring . Whose forward growth doth hope of profit bring . And now , together to the house of Fame With speede they passe , where first the falsest Dame Salutes them with a lye , and ●aith she heares Her Sisters are together by the eares , And haue destroyde each other ; this she had From her Twin sister , who tells rumors bad . They slight her leasings , and with speedy assay To raise the lather , where bold Zeale makes way ; But false Fame and her Sister , lay about To hinder her , with all their rascall route . Slander , foole-hardines and heartles fear● , With foolish Pittie , and false Lou● was there , Damnde In●idelitie , and secret Hate , And treason ●oo , that close d●ss●mbling mate . Who all with open mouth , and open lyes , All waies to stop his honord worke deuise . They raile , and fight , intreat , and curse and ban . The Knight proceedes , in scorne of what they can . And mounts the ladder , with his sword in hand , Which soone disparkles , such as dare withstand . Zeale hales him vp , and Prudence guides him right , True Constancie encourageth the fight , Mercy saues all the inno●ent , who swarme For companie , not with intent of harme ; Art orders euery act , the engine staies And helpes the Knight step after step , to praise The lusty squires below , with sword and lance , Withstand bad fame , whilst Iustice doth aduance Her heauy hatchet , and strikes off the head Of both the leaders , and there leaues them dead . Which when their troopes discouer , they forsake Th' vsurped fortress● , and themselu●s betake . To heady flight , into a marsh neere hand , Where many whispering reeds and Osiars stand . There they like out-lawes do themselues inclose , In wilfull banishment , with all the foes Of this good knight , whose valure vndertooke This high attempt , that Fame might rightly looke On all deseruers , and that man might finde , Like freedome for his tongue , as for his mind . That vertue migh be crowned by true fame , And honest meaning liue with honored name . Which promise gladly both the sisters swore , In solemne forme ; and now as heretofore The freedome of their tongues they both possesse ; And worth is knowne from base vnworthinesse . The knight they humbly thanke , and him they crowne The Soueraigne of glory and renowne . Which stile , Fames trumpetters the foure winds blow Through th' earths foure quarters , that the world may know Th' extent of vertuous actions ; how no power Can stop their passage , nor lanke time deuoure Their sweet remembrance ; which shall liue as long As nature hath an eare , or eye , or tongue . To euery Squire then they this fauour giue , That after death their Fames shall euer liue ; For still those Ladies , whose imploiment they So well aduanc't'shall duly night and day Repeate heir labors , and prefer them far Beyond Alcides workes , as peace doth war Surpasse in glory , or those works we doe , When others wills , and ours we conquer too . Now 't is proclaimd that if we tell no lies , We may with boldnesse speake and feare no spies . That what this age hath done , this age may heare , As well repeated now as the next yeere . That all our words our selues shall first expound , And that no forc't construction shall confound Our honest meaning , but bee 't ill or well , We may with freedome our opinions t●ll . Since no man dares to doe the thing which he , Would haue all the world both heare and see . These orders ratified , they fall to sport , And fill with maskes and reuells all the Court. The sequel I refer to Fames relation , Whose golden trumpe sounds vs a blessed nation . Satellitium . Dedicated to all that stand Sen inell , that watch and ward in defence of this kingdome , especially to the strength and guard of the State. Be of one minde ; Religion tyes a knot , Which none vndoes , by practise or by plot . But if in that we differ , be our breed Within one house , or wombe , of all one seede . 'T is seuerd soone by hate , respect , or gold , Which Law can neuer soulder , art make hold . 'Faith only ioynes , what nothing sunder can . ' Beasts loue for benefits , for vertue Man. VVHo guarded round about , with Parthian bowes , Or Spanish pikes ; or hedg'd and dikt with rowes Of sturdie Ianisaries , or the shot Of hardy Swizzars , or the valiant Scot● And after these with walles of steele and brasse , Hemd in so close that scarce the ayre may passe Betwixt the cliffes , is not so free from doubt , As is that King whom loue doth guard about . Whom subiects loue doth guard , because that he Guards them from all oppression , and makes free His noble fauourers to desert and worth , Spreading his valiant vertues frankly forth , That both his owne may finde , and neighbors know , What glorious fruit doth from religion grow . How sweet an odor Iustice sends to heauen , How rare example is to Princes giuen , By vertuous deeds , to stop the mouthes of those , Who vnreform'de are reformations foes . Such one sleepes safe within the armes of loue , Diuine regard doth all his subiects moue To due obedience ; and with sacred awe Binds conscience , with a stronger bond then lawe . Such heauen informes , whilst hell doth vndermine , And spit● of darkest plots with grace diuine Doth hedge about , that naked in the armes Of en●mies he is preseru'd from harmes . They sleepe securely , feed on holsome cates , Angels their beds make , cookes their delicates Giues Antidotes gainst poysons , doth defend Gainst d●mned w●tches and their God the fiend , No ●esuits at their elbowes can do hurt , Nor t●oopes of Papists that their courts ingirt . For God doth them in his blest armes inclose , Safe , though their chiefest fauourites were foes . O happy then good Kings proceed , ride on , Grow vp in glory , as you haue begun . Ride on for truths sake , looke on either hand , how you are guarded with a heauenly band Of blessed spirits , who shall lead you still ●n holy paths , and guid● your steps from ill . These being with you , you shall boldly tread Vpon the Lyon , and the Dragons head , And trample danger vnderneath your feete , As men tread stones , or dirt within the street , Which only spraids them ; your heauen-garded state ●s safer far , then that of Mithridate , The King of Pontus , vnto whom befell , VVhat strange aduenture in this tale I tell . This King perceiuing well there was no band , Of duty , loue , or nature , could withstand The strong inticement of corrupting gold , Or baser lust , or humor ouerbold , Or fond ambition ( which makes empty slaues Swim bladder borne vpon the floting waues Of false Opinion , with the arme of pride , Of borrowed power , and ignorance beside ) But that these would peruert the faith they had , And cause them after farther hopes run mad ; Did to preuent all this , a guard prouide Of faithfull beasts , whose strength had oft been tried . A Bull , a Horse , a Hare , the Captaines were , Of this strong guard , whose force did nothing feare But falshood , and Ingra●itude , and Treason , From which they were as free , as man from reason VVhy knowing more then beasts , he should not hate As they doe , to be treacherous , and ingrate . These three together being put to feed , And sport themselues till there were farther need Of their knowne faith , together long did dwell In peace and loue , till on a time it fell That they with rest and ease full fed and fa● , Had time to play , to dally , and to chat . Then did the wanton Hart propound a course , Betwixt himselfe and the couragious Horse . The warlike Horse did dare the horned Bull To make one in the race , who straight way full Of burning choller , and adusted blood , Bad cowards run , hee for no footman stood . T was meet for them that durst not stand it out , To vse their heeles , his heart was too too stout . The angry Hart replies , ther 's none of you , But may to me as to your better bow , I swifter then the Horse , my feet can vse , And for my head , the Bull I le not refuse To combat with , my courage I am sure Is like my strength as able to indure , And doe , as either of you dare or can , And more I am esteemd by royall man. Those Serpents which you run from , I seeke forth , And teare them with my teeth as nothing worth . And as my life to man is sweet and pleasing , So is my death , each part some sorrow easing . My hornes all mortall poyson can expell , My marrow makes stiffe-ioynted misers well . My fat yeelds strength and sweetnesse ; that fierce lad Achilles , neuer other spoonemeat had . Which made him such a Captaine , euery part Is physicall and comforteth the heart . Yea euen my excrements the dropsie cures , My teares , like precious Iewels , man allures . To seek them vp , wheresoeuer they be shed . My skin great Captaines weare when I am dead ; And boast that they haue such a coat of proofe , Which wounds withstands , whence venome stands aloofe . Then why ) O baser creatures ) dare you brag And match your selues with the long liuing Stag ? My life is long , cause I with cost am wrought , But nature slights your liues , as good for nought . The crested Horse , with fiery eyes did show , What inward rage did in his hot blood flgw To heare this bold speech vttered , and with head Tost in the ayre his hardned hoofes doth tread The scornd earth with contempt , then thus breaks out ; O thou fearefull of all the rout Of hunted beasts , how haps it that you dare With me your master and your Lord compare ? Forget ye my preheminence ? the loue Man beares me ? how one spirit seemes to mo●e Me and my rider ? that we start and run , Stop , turne , trot , amble , as we were but one ? Haue you at any time been calld to war , Where none but Captaines and great Souldiers are ? Trusted to heare their Councels ? on your backe Borne the Commander of that royall packe ? I haue done this and more , borne him about Through worlds of danger , and then borne him out He trusts me when his legs he dare not trust , And when his hand , faile them performe I must . Nay when he failes himselfe in euery part , I adde another life , another heart . In war I thus befriend him , in his need , And so in peace , I helpe his wants to feed . I till this land that else would barren be , Beare all his carriage , and am seldome free From some imploiment , but must neere him stand As being fit , and apt for his command . If he to visit friends abroad doth fare , I must along with him , true friends we are . If he intends to hunt such beasts as you , For sport , or hate , or need , he lets me know The time , the place , the end , and we agree● I see the sport , and hunt as well as he . How often haue I seene some fearefull Hart , Perhaps your ●ire , at my dread presence start ; Fly hence with vtmost speed , and neuer slacke His willing pace , when I vpon my backe Bearing my noble master haue at length O'retane the lubber , hauing lost his strength ? VVhilst I still foming courage , breathing sprite , Haue sought another conquest long ere night ; And after that a third , vnwearied yet , Yet you your selfe as Paralell will set To match and ouermatch my worth , my force ; As if weake Stags might braue the peerelesse Horse . For physicall receipts easily yeeld , Aliue I profit man , you being ●ild , This makes him seeke your death , my life to saue , Yet being dead my parts their vertues haue . VVhich I refer to others to relate● As scorning Hog-like to doe good so late . This only I conclude , If man should choose To saue but one , hee 'd both of you refuse . The armed Bull sweld , pu●t and roard alowd , To heare ●he Hart so bold , the Horse so proud . And all the while they spake , he tost about With hornes and hoofes the dust ; then bellowd out This bolder braue ; What ignorance is this , That causeth both of you , so much amis●e To boast your false worths , and neglect the true , Which res●s in me , belongs to none of you ? The Wolfe , the Greyhound , and ●ach questing cur , Makes thee poore trembling Hart keepe such a stir . To shift thy layer , as if thy life were lost , With euery faint blast , that the leaues downe tost● And this couragious Horse , that makes a quoile , Of wounds in war , and tilling o● the soyle , With many other vses fit for man , ( As they that least can doe , best cauill can ) Let this his answer be , the spur and bit Shewes man trusts not his courage , nor his wit. For if he tyre or faint , his spur prouokes , And prickes him forward , with continuall strokes . And if with head-strong heat , he madly rides , The bridle curbes him , and his folly guides . " All voluntary acts the actors praise , " Not such as others by constraint doe raise . " Out of our natures , whilst we easily are " Made instruments either of peace , or war● Else might our horned Heards , the rescue boast Of Hannibal and his distressed hoast , When he with lights and torches tyde to vs , Escapt the trap , of lingring Fabius . But truth is far from such ostents , those deeds We call our owne , which from our choice proceeds . The yoke we beare , and wherewithall we till The earth for man , is by constraint , not will● What comfort from our flesh , or from our Cowes , By calues , or milke , or Cheese or Butter flowes , Or physicall receipts , as they are more , And vsefuller , then what you both before Haue mentioned , so freely I confesse Man hath in them the glory more or lesse . His wit and industry , in them is seene , And th' Authors goodnesse from whom first we been , War is the good you glory in , which springs From mans ambitious ignorance , and brings Wants , woe , and death , with many ills beside , To scourge vs all , through ou● great masters pride . Then at the best , you are but slaues to such , As feeding you , foode to thei● like doe grutch . And through your force , their owne reuengements take , Whilst you to stout men ; cowards equall make● For what from you they borrow , they must grant They feare their foes enioy , whilst they doe want . Thus therefore all the nobler nations vse To sight on foot , whilst coward rather choose To share with beasts in glory , and to get Themselues a name , through your foole hardy heat . So you on them , and they on you depend , Such seruice iudgement neuer did commend . And thus in sportiue war , and warlike sport , You doe your rider from himselfe transport . Whilst you not man-li●e grow , but beast-like he Resembles you , in all these sports we see . Yea often to mischance you doe betray Your heedlesse rider , and in midst of play Pr●cipitate his soddaine fortune so , That who hath you a fai●nd , shall need no 〈◊〉 But may himselfe , a happy man proclaime , If by your meanes he scapes without a maime . But now if either of you , thinke you can , Out of your owne worthes , proue more fit for man , And better able to defend , and guard , Him whom we serue , from whom we haue reward , Then I can with my hornes , and harnast hide , Proceed to triall , I defie your pride ; And with bold challenge summon you to fight , A triple combat , to decide the right . They both with eager appetite accept These wisht conditions , and by this haue stept For from each other ; all prepard doe stand At full carere , to ioyne this treble band . The field triangle wise they euenly cast , And each with rage expects , that dreadly blast , Which warnes them charge . Each roreth out his wrath , Nor other need of drums or trumpe●s hath . The Hart doth bray , the bounding Steed doth neigh , The Bull doth bellow , deepe , and lowde and high . The earth doth tremble , and the ayre doth shun , This dreadfull thunder ; as when laden gun Spits forth its load , in scorne to be restraind , The ayre giues way vnto the bullets chaind , As dreading to resist so mighty force , Thus meet the valiant Bull , the Hart and Horse . The Hart and Horse first touch tha'ppointed place Being more swift , and apter for the race . And let each other , with much dange● feele The force of horned head , and armed heele . But ere a second bout they can performe , In comes the boystrous Bull , like winters storme , And seuers them with such a violent push , That they amazde , turne giddy with the rush . But ( nimble both and actiue they repay The sturdie Bull , with all the speed they may . The Hart with his broadhornes , doth make him reel● But the kinde Horse , vpholds him with his heele . The Bull thanks neither , for the one did pearce His hollow flanke , the other much more fearce , Did breake a rib , and bruise his shoulder blade , And taught him with lesse choller to inuade . Yet th'ods is soone recouer'd with his horne , Which hath the belly of the Courser torne . And rent one weaker beame , from branched Hart , As trees by thunder riuen , or clouen athwart . The subtle Hart , then shuns those ruder blowes , And tho'ds of handistrokes too dearely knowes● The Horse taught by his wounds , doth keepe aloofe , And stands vpon defence , with hardned hoofe . The Bull assaults them both with watchfull eye , And seeks how he aduantages may spie . The Horse and Hart vpon their guard do stand , In doubt and iealousie , on either hand . The Bull assaults the Hart , but he giues way , And slips his furie with what slight he may . Yet turnes not head , as fearefull cowards will , But wefes aside , to tyre his foe with skill . The Bull then strikes the Horse a deadly cuff , But he requites him with a counterbuff . The Hart strikes in betwixt , the Bull turnes rownd , The Horse leaps right vp , doth coruet , and bownd ; So at one instant , fatally they me●te ; The Bull his death meets from the Horses feet . The Hart th' aduantage takes , the ●orse aloft Strikes his one horne into his belly soft , Which there hangs fast ; the Horse doth with his fall . Breakes the Harts necke , this is the end of all None hath the conquest , all of them are slaine . Their death 's not doubted , long they there remaine , Till that the King their Master , hauing neede Of their attendance , goes his guard to feed , For none might tend them else , least they acquainted With others bribes , by treason should be tainted . So enters he the place , and there he spies What doth affright him , all his comfort lies Dead at his feet , then sadly going neere Their carrion corpes , he doth a murmur heare , As armed souldiers in a Citie sound , Or fire in th' ayre , or wind within the ground . And doubting the successe , three seuerall swarmes He sees prepar'd for fight , and vp in armes . Bees from the Bull , Waspes from the Hors● do start , And Hornets from the melancholly Hart. He motions peace , and hopes to part the fray , They send three souldiers , who sends him away . For each of them doth fix his venomd sting , Wit●in the flesh of the amazed King. He flies with speed from thence , they fight it out ; The conq●est all expect , all feare and doubt . But what befell I know not ; this I know , The King cride out aloud . The euils that grow From pride , ambition , and excesse of grace , " Like thanklesse curs , flie in their masters face . " Beasts will be beasts , doe bounty what it can , " T is cast away , that 's giuen to worthlesse man. O Princes banish faction from the Court , It sowres all actions , leauens euery sport . And at the last , when it should sweetly close , From one false friend riseth a thousand foes . FINIS . Notes, typically marginal, from the original text Notes for div A68703-e420 a Ar●s are Natures sp●ctacles to be● imperfection● If ●hey be n● whole and 〈◊〉 for the part● that vs●th them , th●● rather ●ure then inlight● ind●ement . b The Romi● Catholicks o●pose the wri●●en word wit traditions , 〈◊〉 unwritte●● v●●ities , as the ●alsly ca●● them . Thales . Columbus . Democr . Alex. Ma● . c The f ●e● o● the e●uits . ●e mireris ●bsecro , s●ationes de ●s ●●fe●re ●on po●i●a : saris ●ctu● pu●re debes , i non mi●us proba●les quam ●u●uis ali●s , ●ationes ●ttuler●m . ●e●uum●●st memi●s●e & m●●ui disierā , & vos qu● udicabitis ●omines ●ste : vt s●●●●babilia 〈◊〉 ●●hil 〈◊〉 req●●●tis . ●la●● in ●imaeo . d ●he ●ault Seneca ● Sir ●●as ●erbury . e Looke on 〈◊〉 front . f Many of his sch●ll●r haue learned this le●●on . g Regu ad ex●mplum . &c. Notes for div A68703-e3310 * Quasi d●rsus pandus . Notes for div A68703-e6640 in . lib. 8. ●spae ●iunt corporibus ●uorum ortuorum : ●es ranarū iortuarum : ●nae ver● & ●gues ex● utrefactioe aquae . ●omment . 〈◊〉 lib● 1● Arist M●aphy . bis ●erpentibus ●st inimica ●ostro enim , ●os percuti● nterficit & leuorat . Arist . Diod● Sicul● lib● 3. Plin. lib. cap● 22. Cacoble alias . Ca● cotheph● ut . in vit● ex● mag . Psal . 1 p Colo c● 3. v. Notes for div A68703-e7650 Lyci●ca . A●lianus I. ● . Praet●rc●rrunt autem ripam , & suffurantes bibunt , quant●● est capere : iterum aeque iterum . Ps●l . 106. 13. Notes for div A68703-e9430 Gryp● animal pennatum & quadrupes . Hae belluae di●untur ess● in S●ythia● & cum Arimaspis qui vnicum haben● oculum , auri causa quod custodiunt● assiduè bellu● g●rere . Plin. lib● 10. Gen. 3 1. Serpens enim erat as●utus , astu●●or quauis bestia agri . Goodmatters may be propounded with an ill minde . Gryps quadru Gryps ter vol● recitat● Deut. 1● Elephas animal quod ma nitudine inter om nia anim lia quadr● pedia excellit : I● . tellectu & memoria multum vigens . Plin. Solit. Regulus , or , Reg●liolu● Gryph● Capite●● alis Aqu similis● 〈◊〉 quo cor● re simili● Leoni . Isid . l. 1●● Aquil● mas● Vnum opus optim● fi● ab vno● Arist . l. 2. Politic. Notes for div A68703-e11650 ena cru●is es● be●similis ●o , &c. ●cuit do●g per no●m & hu●nà prout ●est ●ingi●●em Isid . ●icuiusque ●men ●n●●it , quem ●ca●●●o●laceret . ●d : Notes for div A68703-e12660 Hippopotamus in Nilo editur , Crocodilo inimicus . Pli. lib. 8. c. 25. Crocodilus animal quadrupes in terra & in aquis valens . Seruo enim non ●as est ve●um dicere , quod Hero suerit incommodum Enti● Chameleo● mutat s●●m ●olorem infl●tus A●ist , Hist . Animal● lib. 11. cap. 11. Phi●● lib. 8 , cap● 26● Regnum potius ab assentatoribus quam ab hostibus euertitur●F . Patr. Seu. Comm de Inst . Princ● lib. 5. Solus inter animali● superiorem maudibulā mouet Crocodilus . Isid . Philip Cōmineus . lib. ● . c●p . 2 , Notes for div A68703-e15200 Phaenix vnica dicitur este , auis , & in toto orbe terrarum singularis . Isid . Notes for div A68703-e18510 Demogorgon omnium Deorum primus , in media terra degen● , crassissima n●bula circumdatus , situ obductus est . Ima Deorum ex Boccacio . Q●od non e●t cognitum est ens . Arist lib. 8 de gener . & corr . Impossibile ●st scire quid est ignorare , si est . Posterior . lib● 2. Plut●rch . vita The●istocl . Socra . Hoc scio me n●hil scire . Ouid. Met-lib 1. ● Omne quod fit a natu●a ●it secu●dum ordinem . Arist lib. 16. Animal . Humnm degerit Talpa , & radices subt●a comedit & corrodit . Isid●● . 12. Omnia corrumpuntur in ea ex quibus sunt . Ar● lib. 3. Metaphy . Tenebrae sunt priuatio luminis . Arist . l. 2. de anima● Arist● de gener . & corrup . lib. 1. Talpa sol● odit & fugit Isid . Omne animal generans ; sibi similes habet oculos praeter talpam , &c. Arist .. Talpa non hab●t oculos quia in generatione e●us naturale editur . Arist● l. 4. de animal● Talpa rostrum habe●●d modum porci . Talpa . Cor●um rump●tur qu●●do incipit mo●i , & ●um ●●●pit ap●rire oc●los● A●●st . A●r fit Cam leonti cibus . Chameleon gyrat oculos ●uos frequenter circumqueque . Arist . Illud . quod est in corpore ●uo est modicae carnis . Corpus pellucidum illum inatur per reflectionem , corpus coeleste solum per se . Com. in Arist . lib. 1. Met. Lux est visibilis per se : color verò mediaute luce . Com. in Ar. l. 2. de Anima . Omnia elementa putresiunt preter ignem . Arist . l. 4. Meteo . Stellae e●●● non vidatur de die propter lumen solis ●om . Ar. l. 2. de Anima . Salamar● drae tantus est rigor , vr ignem tactu extingu●t sicut glacies . P●●n l. 10. fructus arborum inficit , aquas corrumpit . Ex gu●bus s● quis comederit vel . biberi● mox necatur . Plin. l. 10. Murena non à suo simili concip●tur , sed à serpente . I sid . l. 12. cap. 6. Dubitato . ●um solummodo ●st veritatis inquisit●o . A●stot . Me● . l. 3. L●mprey quasi Lampetra● Of licking rocks . Camden . Bribes are faithfull friends , for gifts corrupt the wise . Lamprey , quasi Lampetra Of li●●ing the r●ck● . Camden in Worstershire . Notes for div A68703-e23540 Tantae caliditatis est Stru●hiocamelus quod ferrum deglutit , dirigit & co●sumit Isisid . Stercusferri eximium rarumque medicamentum ad omnesiocineris & splenis obstructiones . Mathiol● Medicamētum ex●ccacatorium . Idem Mathiol . They are called his egges , because hee trod the hen that laid them . Naturaliter equum odit Aren●m fodit & ibi ponit oua ●ua quae fabulocooperit & regi● Notes for div A68703-e25310 ●nocrotaus est auis luos ha●ens vte●os . In vno ●ecipit , in 〈◊〉 deco●uit . Isid . ●strum ●aquam ergens ●rridum● cit ●o●m , Asino mor● . id . ●in litoquies●ēs ●rum su●uper ●um eri●Et sui us acu●e con●nsul●um ●ipitris ●raemu●s●d . Draco maximus est cunctorum serpentium à spelnuci● abstractu● sertur in aerem . Excitatur propter ●um aer , & mare contra eius ventu● contumescet . Isid . lib. 12. Solum habet venenum in lingua & in felle . Plin. ● Notes for div A68703-e29980 Pol. Virg. lib. 1 c. 19. de inuent . rer ▪ Asinus est● animal maxim● frigoris● impatiens . Plin. lib. 8. cap. 4● Tria● ver● cùm sint● opus , cibus . & cast●gatio . &c. Arist . O●conomi● lib. cap. ● . Verberās● absque ira peior , est verberā●e cum ●ra● Com. in Arist● 1. 6. Metaph. You be ●s Gods knowing good ●u euill . ●hat is a comnon cas● . Aquas transire & pedes in eis figere multum horret . Ari. 5. de Animal . Eccles . 8. 13. Ca●den . Hist● Antiq. Ir●● . G●● . ● . 5. Notes for div A68703-e33090 Principatu● virum o●tendit . Ari●t . l. 5. Metaphys . Tacit● Hist● lib. 1. cap. 7. Exod. 8● 17 Act● 12 23. Psal . 82. ● . Reu. 17. 2. Iudg● cap. 4. 17. cap. 9 53. Gra●ton . Notes for div A68703-e33840 Cambden in his Brit. Alluding to the ages of the ●hurch . 1. The Prin●●tiue , by ●●ason of ou●ward● persecution , being obscure . 2. The second vnder the Spiritu●ll persecution of Antichrist , being fabulous . 3. The third being our Age , where Cōtrouersies are tried by the cleare Sun-shine of Gods Word , and so certaine and Histo●icall . Pol. Virg. Rer. ●nuen . Cap. 14. lib. 1. Motus ●raec●d●t e●pus ●aturali●er , & Tempus consequi●u● mot●m . A●ist . Ph●sic . lib. 4. Causatur autem motus primo & princ●pal●ter à circumuolutione Coel● . A●ist . Motus est transitus à termino ad terminum . Tem●us ●st re●um mu●abilium men●u●● . A●ist . Vigila● tempus cum dormire videtur : dumque vigilat s●mul dormire Idem . que cum si● stit , volat ; & cum volat , consistit . Vince Chartarius . Sunt anno●um diuersa genera . 1. Annus Lunaris . 2. Annus Solarus . 3. Annus Magnus . Persecutions are l●ke clouds and stormes , which benight the Gospel● The Morning is deliueranc● from e●●o● . and darknesse by the Gospel ; which obtaines free passage , and cleares and reformes the abuses of superstitious times . Pausanias ●cribit Grae cos gallu●● generatos e●●e , vt Apollini sacrum ; Is enim ca●tu mane ●olis aduentum anuncia● Vin. Cha●● . ●hocas . Luk. 22. 〈◊〉 . Luc●an . Pho●as ha●ing slaine Mauritiu● ga●● the title of vniuer●all Bishop to Boniface then Bishop of Rome . The Crosse● Omnia haec tibi d●bo . Math. 4. 9● Servus Seruorum . Culpas huius redarguere prae●umit mor●●lium nullus● Diabolus st●tit super pinnas Templi . Math. 4. 5. Epimythium . Prin●ipium plus ●st quam dimidium totius . Ari●t . ● . 5. Pol. 2. King. 9. 32. Psal . ●16 . v. 105. Notes for div A68703-e42400 Romulus & Remus nur●ed by a Wolfe , ●omulus●ew ●ew his ●rother R●nus for lea●ing ouer ●he walls of ●is Citie ●ome . Vnion . ●nno 1. ●acob . Notes for div A68703-e47590 Alluding to the Rainbow . Ann. Dom. 1588 The seas broke in before West , now East . Marshland in Norfolke . New-market burned with many other notable town● in England Notes for div A68703-e51050 Plutar in vita Fabii . Notes for div A68703-e55550 9 Worthics a The old Maior● b New Maior . c Aldermen● d An old wi●e . e Smell out the meaning . f Aldermens w●●es . Mistres Maiores . h So they call their butter cakes● i Bread of crud● . k Common Irish drinke . l Two fidlers and a blind boy with a bagpipe . m Their poer● Chroniclers . n One of the Aldermen . o The fidlers boy . p They were almost all drunke . q The Sun went down . r Master Maior cald to his wife for candles . ſ She was drunke and would none . t She took Master M ior a box on the care . u Mistris Maiores might doe what she would . x The eight deadly sin , and more shunned of the Irishmen then the other seuen . y Their crosses , their wiues . z His history is wel knowne . a They plot and consult of nothing else . b Stories out of the Legend whi●h they beleeue aboue Gods Word . Notes for div A68703-e57730 Cambden Insula vectis . This title is giuen them by our worthy L. chiefe Iustice of Eng. Notes for div A68703-e63940 Psal . 91. Aelianus . ●sal . 54● Plut●r● in vita Han. Cunctando restitui● rem Enniu● Epimithiū . 
A26505	----	Fables of Æsop and other eminent mythologists with morals and reflexions / by Sir Roger L'Estrange, Kt. 1692 Approx. 1296 KB of XML-encoded text transcribed from 264 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A26505 Wing A706 ESTC R6112 12706417 ocm 12706417 66024 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26505) Transcribed from: (Early English Books Online ; image set 66024) Images scanned from microfilm: (Early English books, 1641-1700 ; 372:8) Fables of Æsop and other eminent mythologists with morals and reflexions / by Sir Roger L'Estrange, Kt. L'Estrange, Roger, Sir, 1616-1704. Baarland, Adriaan van, 1486-1538. Avianus. Fabulae. English. Astemio, Lorenzo. Fabulae. English. Bracciolini, Poggio, 1380-1459. Facetiae. English. Selections. 2 v. ([19], 28, [2], 480 p., [1] leaf of plates) : ill., port. Printed for R. Sare, T. Sawbridge, B. Took, M. Gillyflower, A. & J. Churchil, and J. Hindmarsh, London : 1692. Reproduction of original in Cambridge University Library. Imperfect: film lacks vol. 2 with t.p.: Fables and storyes moralized, being a second part of the Fables of Aesop. London, 1699. Preface -- Alphabetical table -- Life of Aesop -- Fables of Aesop -- Fables of Barlandus -- Fables of Anianus [i.e. Avianus] -- Fables of Abstemius -- Fables of Poggius -- Miscellany fables. 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Fables. 2003-11 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-02 Mona Logarbo Sampled and proofread 2004-02 Mona Logarbo Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion Sr. Roger L'Estrange Knt. VOS NON VOBIS G. Kneller pinxit . R. White sculpsit . portrait FABLES , OF AESOP And other Eminent MYTHOLOGISTS : WITH Morals and Reflexions . By Sir Roger L'Estrange , Kt. LONDON , Printed for R. Sare , T. Sawbridge , B. Took , M. Gillyflower , A. & I. Churchil , and I. Hindmarsh , 1692. THE PREFACE . WE have had the History of Aesop so many times over and over , and drest-up so many several Ways ; that it would be - but Labour Lost to Multiply Unprofitable Conjectures upon a Tradition of so Great Uncertainty . Writers are divided about him , almost to all manner of purposes : And particularly concerning the Authority , even of the greater part of Those Compositions that pass the World in his Name : For , the Story is come down to us so Dark and Doubtful , that it is Impossible to Distinguish the Original from the Copy : And to say , which of the Fables are Aesops , and which not ; which are Genuine , and which Spurious : Beside , that there are divers Inconsistencies upon the Point of Chronology , in the Account of his Life , ( as Maximus Planudes , and Others have Deliver'd it ) which the whole Earth can never Reconcile . Vavasor the Josuite , in a Tract of his , de Ludicra Dictione , takes Notice of some four or five Gross Mistakes of This Kind . [ Planudes ( says he ) brings Aesop to Ba●…ylon , in the Reign of Lycerus ; where there never was such a Prince heard of , from Nabonassar ( the first King of Babylon ) to Alexander the Great . He tells also of his going into Aegypt in the Days of King Nectenabo ; which Nectenabo came not into the World till well nigh Two Hundred Years after him . And so he makes him Greet his Mistress upon his first Entrance into his Master's House , with a Bitter Sentence against Women out of Euripides ; ( as he pretends ) when yet Aesop had been Dead , a matter of Fourscore Years , before T'other was Born. And once again , He brings him in , Talking of the Pyraean Port , in his Fable of the Ape and the Dolphin : A Port , that the very Name on 't was never thought of , till about the Seventy Sixt Olympiad : And Aesop was Murder'd , in the Four and Fifti'th . ] This is enough in All Conscience , to Excuse any Man from laying over-much Stress upon the Historical Credit of a Relation , that comes so Blindly , and so Variously Transmitted to us : Over and above , that it is not one jot to our Bus'ness ( further then to Gratify an Idle Curiosity ) whether the Fact be True or False ; whether the Man was Streight , or Crooked ; and his Name , Aesop , or ( as some will have it ) Lochman : In All which Cases , the Reader is left at Liberty to Believe his Pleasure . We are not here , upon the Name , the Person , or the Adventures of This Great Man ; but upon the Subject of his Apologues and Morals ; And not of His alone , but of several other Eminent Men that have Written after his Copy ; and abundantly Contributed in those Labours , to the Delight , Benefit , and Instruction of Those that were to come after them . There are , 't is True , a Certain Set of Morose and Untractable Spirits in the World , that look upon Precepts in Emblem , as they do upon Gays and Pictures , that are only fit for Women and Children , and make no more reck'ning of them , then of the Fooleries of so many Old Wives Tales . These are a sort of People that are Resolv'd to be pleas'd with nothing that is not Unsociably Soure , Ill Natur'd , and Troublesome ; Men that make it the Mark as well as the Prerogative of a Philosopher , to be Magisterial , and Churlish ; As if a Man could not be Wise and Honest , without being Inhumane ; or , I might have said , without putting an Affront upon Christian Charity , Civil Society , Decency and Good Manners : But they are not aware All this while , that the Foundations of Knowledge and Vertue are laid in our Childhood ; when Nothing goes Kindly down with us , that is not Season'd and Adapted to the Palate and Capacity of ' those Tender Years . 'T is in the very Nature of us , first , to be Inquisitive , and Hankering after New and New Sights and Stories : And 2dly , No less Sollicitous to Learn and Understand the Truth and Meaning of what we See and Hear : So that betwixt the Indulging and Cultivating of This Disposition , or Inclination , on the One hand , and the Applying of a Profitable Moral to the Figure , or the Fable , on the Other , here 's the Sum of All that can be done upon the Point of a Timely Discipline and Institution , toward the Forming of an Honourable , and a Vertuous Life . Most Certain it is , that without This Early Care and Attention , upon the Main , we are as good as Lost in our very Cradles ; for the Principles that we Imbibe in our Youth , we carry commonly to our Graves ; and it is the Education , in short , that makes the Man. To speak All , in a Few Words , Children are but Blank Paper , ready Indifferently for any Impression , Good or Bad , for they take All upon Credit ; and it is much in the Power of the first Comer , to Write Saint , or Devil upon 't , which of the Two He pleases . Wherefore let the Method of Communication be never so Natural and Agreeable , the Better , the Worse still , if the Matter be not Suited to the Prudence , the Piety , and the Tenderness that is Requisite in the Exercise of such a Function . Now This is a Nicety that Depends , in a Great Measure , upon the Care , Providence , Sobriety , Conduct and Good Example of Parents , Guardians , Tutors , &c. Nay it Descends to the very Choice of such Nurses , Servants , and Familiar Companions , as will apply themselves Diligently to the Discharge of This Office. As it is beyond All Dispute , I suppose , that the Delight and Genius of Children , lies much toward the Hearing , Learning , and Telling of Little Stories ; So this Consideration holds forth to us a kind of Natural Direction to begin our Approches upon that Quarter , toward the Initiating of them into some sort of Sense ▪ and Understanding of their Duty . And This may most properly be done in a way of History and Moral ; and in such a manner , that the Truth and Reason of Things , may be Artificially and Effectually Insinuated , under the Cover , either of a Real Fact , or of a Supposed One : But then These very Lessons Themselves may be Gilt and Sweeten'd , as we Order Pills and Potions ; so as to take off the Disgust of the Remedy ; for it holds , both in Vertue , and in Health , that we love to be Instructed , as well as Plisick'd , with Pleasure . This is an Article that would both Bear and Require a Volume : But without Dwelling any longer upon it , I shall content my self with some short General Touches , and so Proceed . It may be laid down in the First Place , for an Universal Rule , never to suffer Children to Learn any thing , ( now Seeing , and Hearing , with Them , is Learning ) but what they may be the Better for All their Lives after . And it is not sufficient neither , to keep Men clear of any Thought , Word or Deed , that 's Foul , Scandalous , and Dishonest ; but there are Twenty Insipid Twittle-Twattles , Frothy Jests , and Iingling Witticisms , that look , as if they had no Hurt in them ; and yet the Wonting of us to the Use and Liking of These Levities , Leads , and Inures us to a Mis-understanding of Things , that 's no less Dangerous then a Corruption o●… Manners . Beside , that there 's no need of Entertaining them with These Fopperies , having so much Choice of Useful Matter at hand , and as Good Cheap . Briefly , in the Case of This Method of Instruction and Institution , let but the Fancy or the Figure be Clear and Pertinent , and the Doctrine in the Direction of it can never fail of being so too . But without This Guard and Caution upon the Conduct of the Affair , This Humour of Mythology may turn to a Poyson instead of a Nourishment : And under the Pretext of a Lecture of Good Government , Degenerate into an Encouragement to Vanity and Debauch . For while the Memory is Firm , and the Iudgment Weak , it is the Director's Part to Judge for the Pupil , as it is the Disciples , to Remember for Himself ; And we are also to take This along with us , that when a Child has once Contracted an Ill Train or Habit , it will Cost as much time to Blot out what he is to Forget , as to Possess him of what he is to Retain in his Memory . Let it not be Understood now , as if the Thing it self were Childish , because of the Application of it ; or as if Boys and Men were not Indifferently of the same Make , and Accountable more or less for the same Faculties and Duties . So that the Force and Dignity of This way of Operation , holds good in all Cases alike ; For there 's Nothing makes a Deeper Impression upon the Minds of Men , or comes more Lively to their Understanding , then Those I●…structive Notices that are Convey'd to them by Glances , Insinuations , and Surprize ; and under the Cover of some Allegory or Riddle . But , What can be said more to the Honour of This Symbolical Way of Morallizing upon Tales and Fables , then that the Wisdom of the Ancients has been still W●…apt up in Veils and Figures ; and their Precepts , Councels , and sal●…tary Monitions for the Ordering of our Lives and Manners , Handed down to us from all Antiquity under Innuendo's and Allusions ? For what are the Aegyptian Hierogliphicks , and the whole History of the Pagan Gods ; The Hints , and Fictions of the Wise Men of Old , but i●… Effect , a kind of Philosophical Mythology : Which is , in truth , no other , then a more Agreeable Vehicle found out for Conveying to us the Truth and Reason of Things , through the Medium of Images and Shadows . But what needs any thing more be said for the Reputation and Authority of This Practice and Invention , considering the Frequent and the Edifying Use of Apologues in Holy Writ : And that our Blessed Saviour Himself , has not only Recommended , but Inculcated , This way of Teaching by Parab●…es , both in his Doctrine and Example , as the Means that Divine Providence made use of for the Gaining of Idolaters and Infidels over to the Christian Faith ? What was it that brought , even David himself to a Sight and Detestation of h●… Sin in the Matter of Uriah , and to a Sense of his Duty , but the Prophet Nathan's telling him a Story at a Distance ( and by God's Own Direction too ) of a Rich Man that had a World of Sheep himself , and yet forc'd away a Poor Man's Only Lamb from him , that he Lov'd as his Own Soul ? How did David take Fire at This Iniquity in Another Man , till upon second Thoughts his Conscience brought it home to his Own Case , and forced him to pass Iudgment upon Himself ? Now This is but according to the Natural Biass of Humane Frailty , for every Man to be Partial to his own Blind-side , and to Exclaim against the very Counterpart of his Own Daily Practice . As what 's more Ordinary , for Example , then for the most Arbitrary of Tyrants , to set up for the Advocates and Patrons of Common Liberty ; or for the most Profligate of Scoffers and Atheists , to Value themselves upon a Zeal for the Power , and Purity of the Gospel ? In two Words , What 's more Familiar then to see Men Fighting the Lord's Battels ( as they call it ) against Blasphemy and Prophaneness , with One hand ; and at the same time offering Violence to his Holy Altars , Church and Ministers with the Other : Now These People are not to be dealt withal , but by a Train of Mystery and Circumlocution ; a Downright Admonition looks liker the Reproach of an Enemy , then the Advice of a Friend ; or at the Best , it is but the Good Office of a Man that has an Ill Opinion of us : And we do not Naturally Love to be Told of our Faults , by the Witnesses of our Failings . Some People are too Proud , too Surly , too Impudent , too Incorrigible , either to Bear , or to Mend upon the Liberty of Plain Dealing . Others are too Big●…gain ●…gain , too Powerful , too Vindictive , and Dangerous , for either Reproof , or Councel , in Direct Terms . They Hate any Man that 's but Conscious of their Wickedness , and their Misery is like the Stone in the Bladder ; There are Many Things Good for 't , but there 's No Coming at it ; and neither the Pulpit , the Stage , nor the Press , Dares so much ●…s Touch upon 't . How much are we Oblig'd then , to Those Wise , Good Men , that have furnish'd the World with so sure , and so Pleasant an Expedient , for the Removing of All These Difficulties ! And to Aesop , in the First Place , as the Founder , and Original Author , or Inventer of This Art of Schooling Mankind into Better Manners ; by Minding Men of their Errors without Twitting them for what 's Amiss , and by That Means Flashing the Light of their Own Consciences in their Own Faces ! We are brought Naturally enough , by the Iudgment we pass upon the Vices and Follies of our Neighbour , to the Sight and Sense of our Own ; and Especially , when we are led to the Knowledge of the Truth of Matters by Significant Types , and Proper Resemblances ; for we are much more Affected with the Images of things , then with the True Reason of them . Men that are Shot-free against All the Attacques of Honour , Conscience , Shame , Good Faith , Humanity , or Common Justice , have yet some Weak side or other , like Achilles's Heel , that was never dipt ; and This Contrivance of Application , by Hints , and Glances , is the Only way under the Heavens to Hit it . [ Who shall say to a King , What Dost thou ? ] comes up to the very Stress of This Topique . There 's no Meddli●…g with Princes , either by Text , or Argument . Morality is not the Province of a Cabinet-Councel : And Ghostly Fathers Signify no more then Spiritual Bug-bears , in the Case of an Unaccountable Priviledge . Tell the House of Israel of their Sins , and the House of Iacob of their Transgressions : was a Guide , Undoubtedly , like an Old Almanack , for the Yea●…'twas Writ in ; but Change of Times and Humours , calls for New Measures and Manners ; and what cannot be done by the Dint of Authority , or Perswasion , in the Chappel , or in the Closet , must be brought about by the Side-Wind of a Lecture from the Fields , and the Forests . As the Fable of the Raging Lyon Preaches Caution , and Moderation , to the Extravagances of Cruel , and Ambitious Rulers , by shewing them that Tyranny is the Scourge of Humane Nature , in Opposition to All the Blessings of a Well Order'd Government ; and that they do but Plague other People , to their Own Infamy ▪ and Ruine . The Old Lyon in Disgrace , Reads a Lesson to us of the Improvidence , and the Desperate Consequences of a Riotous , and a Careless Youth . The Fox in the Well , holds forth to us upon the Chapter of a Late Repentance . The Frogs Petitioning for a King , bids People have a care of Struggling with Heaven for they know not what . It is Certainly True , that the most Innocent Illustrations of This Quality may lie open to a Thousand Abuses and Mistakes , by a Distorted Mis-application of them to Political , or Personal Meanings ; but Those Cap●…icious Fault-Finders , may as well pick a Quarrel with the Decalogue it self , upon the same Pretence ; if they shall come once to Apply to This or That Particular Wicked Man , the General Rules that are Deliver'd for the Government of Mankind , under su●…b and such Prohibitions ; as if the Commandments that Require Obedience , and Forbid Murder , Uncleanness , Theft , Calumny , and the like , were to be Struck out of the Office , and Indicted , for a Libellous Innuendo upon All the Great Men that may come to be Concern'd in the Pains and Forfeitures therein Contain'd . In fine , 't is the Conscience of the Guilty , in All These Cases , that makes the Satyr . Here is enough said , as to the Dignity , and Usefulness of This way of Informing the Understanding what we Ought to do , and of Disposing the Will to Act in a Conformity to That Perception of Things ; having so Clear an Evidence of Divine Authority , as well as the Practice of the Best of Men , and of Times , together with the Current of Common Consent , Agreeing all in favour of it . I shall now Wind up what I have to say , as to the Fables Themselves , the Choice , the Intent , and the Order of them , in a very Few Words . When I first put Pen to Paper upon This Design , I had in my Eye only the Common School-Book , as it stands in the Cambridge and Oxford Editions of it , under the Title of [ Aesopi Phrygis Fabulae ; unà cum Nonnullis Variorum Autorum Fabulis Adjectis : ] Propounding to my self , at that Time , to follow the very Course and Series of that Collection ; and in One Word , to Try what might be done , by making the Best of the Whole , and Adapting Proper and Useful Doctrines to the several parts of it , toward the turning of a Excellent Latin Manual of Morals and Good Councels , into a Tolerable English One. But upon Iumbling Matters and Thoughts together , and laying One thing by Another ; the very State and Condition of the Case before me , together with the Nature and the Reason of the Thing , gave me to Understand , that This way of Proceeding would never Answer my End. Insomuch , that upon this Consideration , I Consulted other Versions of the same Fables , and made my Best of the Choice . Some that were Twice or Thrice over , and only the self-same Thing in other Words ; These I struck out , and made One Specimen serve for the rest . To say Nothing of here and there a Trivial , or a Loose Conceit in the Medley , more than This ; that such as they are , I was under some sort of Obligation to take them in for Company ; and in short , Good , Bad and Indifferent , One with Another , to the Number in the Total , of 383. Fables . To these , I have likewise subjoyn'd a Considerable Addition of other Select Apologues , out of the most Celebrated Authors that are Extant upon that Subject , toward the Finishing of the Work. As Phaedrus , Camerarius , Avienus , Neveletus , Apththonius , Gabrias , or Babrias , Baudoin , La Fontaine , Aesope en Belle Humeur , Audin , &c. Another Man in my Place now , would perhaps take it for a Notable Stroke of Art , and Good Breeding , to Complement the Reader with Twenty F●…oleries of Apology , and Excuse , for such an Undertaking : As if the Honestest , and the most Necessary Part of a Man's Life , and Bus'ness , were a thing to be Asham'd of . Now All that I have to say upon this Common Place , is in Three Words , that I meant well in what I have done ; and let the Performance be what it will , I Comfort my self yet in the Conscience of a Good Intention . I shall not Charge any of My Failings upon the Importunity of my Friends , though I have not Wanted Earnest and Powerful Instances and Encouragements to proceed upon This Work ; over and above the Impulse of a Natural Curiosity and Inclination that led me to 't . But these were Temptations that I could Easily have Resisted , or put by , in favour of a Carcass that 's in a manner , past Labour ; if it had not been for Another Motive , that I shall now tell the Reader in Confidence , and so Conclude . This Rhapsody of Fables is a Book Universally Read , and Taught in All our Schools ; but almost at such a rate as we Teach Pyes and Parrots , that Pronounce the Words without so much as Guessing at the Meaning of them : Or to take it Another way , the Boys Break their Teeth upon the Shells , without ever coming near the Kernel . They Learn the Fables by Lessons , and the Moral is the least part of our Care in a Childs Institution : so that take Both together , and the One is stark Nonsense , without the Application of the Other ; beside that the Doctrine it self , as we have it , even at the Best , falls Infinitely short of the Vigour and Spirit of the Fable . To supply This Defect now , we have had several English Paraphrases and Essays upon Aesop , and Divers of his Followers , both in Prose and Verse : the Latter have perchance Ventur'd a litte too far from the Precise Scope of the Author , upon the Privilèdge of a Poetical License : And for the Other of Ancient Date , the Morals are so Insipid and Flat , and the Style and Diction of the Fables , so Course and Uncouth , that they are rather Dangerous , than Profitable , as to the purpose they were Principally Intended for ; and likely to do Forty times more Mischief by the One then Good by the Other . An Emblem without a Key to 't , is no more then a Tale of a Tub ; and that Tale sillily told too , is but One Folly Grafted upon Another . Children are to be Taught , in the first Place , what they Ought to do . 2dly , The Manner of Doing it : And in the third Place , they are to be Inur'd , by the Force of Instruction and Good Example , to the Love and Practice of Doing their Duty ; whereas on the Contrary , One Step out of the way in the Institution , is enough to Poyson the Peace , and the Reputation of a whole Life . Whether I have , in this Attempt , Contributed or not , to the Emprovement of these Fables , either in the Wording , or in the Meaning of them , the Book must Stand or Fall to it self : But this I shall Adventure to Pronounce upon the whole Matter , that the Text is English , and the Morals , in some sort , Accommodate to the Allegory ; which could hardly be said of All the Translations , or Reflexions before-mention'd , which have serv'd , in truth , ( or at least some of them ) rather to teach us what we should Not do , then what we should . So that in the Publishing of these Papers , I have done my Best to Obviate a Common Inconvenience , or , to speak Plainly , the Mortal Error of pretending to Erect a Building upon a False Foundation : Leaving the whole World to take the same Freedom with Me , that I have done with Others : Provided that they do not Impute the Faults , and the Mis-Pointings of the Press , to the Author , and that they Consult the Errata for other Mistakes . AN Alphabetical Table , Referring to the NUMBER of the Respective FABLES . A   FAB . ANT and Fly. 34 Ant and Pigeon . 203 Ant and Grasshopper . 217 Ant formerly a Man. 188 Ape wanting a Tayl , and Fox . 51 Ape and Fox King. 116 Ape and two Brats . 248 Apes Dancing . 375 Ape and Dolphin . 169 Ape and Mountebank . 397 Ape Iudge , Fox and Wolfe . 415 Ape and Lyon in 's Kingdom . 416 Apes Kingdom . 413 Apples and Horse-Turds . 134 Arion and a Dolphin . 382 Aristotles Tyrant . 189 Ass and Lyon Hunting . 7 Ass Braying and Lyon. 10 Ass and Whelp . 15 Ass and Mastiffe . 191 Ass and Ungrateful Maste●… . 24 Ass , Ape and Mole . 26 Ass and Wolfe . 36 Ass and Pamper'd Horse . 38 Ass Laden and Horse . 63 Ass , Lyon and Fox Hunting . 206 Ass to Iupiter . 208 Ass in a Lyons Skin . 224 Ass and Two Travellers . 376 Ass and Country-man ( Alarum . ) 262 Ass puts in for an Office. 306 Ass , Sick and Wolfe . 314 Asses Wish . 317 Ass Green and a Widow . 332 Ass , Lyon and Hare . 346 Ass Lyon and Cock. 150 Ass Wild and Tame . 190 Ass●…s to Iupiter . 191 Ass and Frogs . 192 Ass Gall'd and Raven . 193 Ass , Lyon and Fox , [ Treachery . ] 194 Ass and Old Man. 358 Ass to be Taught Grammar . 263 Asses and Country-man . 372 Ass , Lyon and Wolves . 396 Two Asses Laden with Salt and Sponge . 408 Ass Iudge of Musick . 414 Asses Two. Laden . [ Oats and Money . ] 417 Ass Challeng'd by a Boar. 418 Ass and Shadow . 421 Asses Skin . 437 Ass carrying an Image . 487 Astrologer and Traveller . 94 B.   FAB . Bat and Weazle . 39 Bat , Birds and Beasts . 40 Bat , Bramble and Cormorant . 144 Belly , and Members . 50 Bear and Two Friends . 227 Beasts and Fishes League . 274 Bear and Bees . 290 Three Things better for Beating . 316 Bever Hunted . 89 Bee-Master . 166 Bee went over to the Drones . 461 Bees and Drones . 474 Birds and Beetles . 289 Bitches Bed-maker . 463 Bitch ready to Puppy . 323 Bishop and Curate . 356 Blackbird afraid of a Kite . 409 Bladder with Beans . 423 Blinkard Buying of Wheat . 371 Washing a Black-a-more . 159 Boar and Horse . 56 Boy and False Alarums . 74 Boy and Fortune . 233 Boy and Thief . 241 Boy and Goldfinch . 295 Boy and his Mother . 98 Boy and Snake . 131 Boy and Cockles . 163 Boys and Frogs . 398 Boy would not learn his Book . 454 Boar and Fox . 319 Brother and Sister . 473 Bustard and Cranes . 212 Bull and Goat . 218 Bull and Mouse . 245 Bull and Ram. 331 Bull and Gnat. 450 C.   FAB . Cat and Cock. 2 Cat and Venus . 61 Cat and Mice [ Dissembling . ] 318 Cat Counterfeiting and Mice . 115 Case of Conscience at Play. 498 Camel at first Sight . 70 Camel praying for Horns . 78 Capons Fat and Lean. 264 Cardinal and an Old Friend . 276 Christian and Pagan . 362 Cock and Diamond . 1 Cock and a Fox Case . 400 Cock and Horses . 439 Cocks and Patridge . 84 Cock and Two Young Men. 58 Collier and Fuller . 64 Country-man and S●…e Fr●…en . 9 Country-man , Snake and Child . 30 Country-man and Fortune . 231 Country-man and an Oxe . 242 Country-man and a Boar. 244 Country-man and Hercules . 246 Country-man and Hawk . 257 Country-man and River . 259 Country-man and Mouse . 280 Country-man and Kid. 340 Country-fellow Climbing a Tree . 369 Country-man and Hog . 360 Country-man and Iupiter . 460 Country-man and Panther . 490 Covetous Man and an Envious . 238 Covetous Embassador . 275 Counsel of Birds for Chusing Kings . 309 Cockle and Iupiter . 322 Corrupt Officer . 344 Cocks Fighting . 123 Cock and Fox [ Peace . ] 353 Counsel of Beasts . 399 Cobler turn'd Doctor . 401 Cobler and Financier . 40●… Country-fellow and a River Running . 422 Consultation about securing a Town . 448 Crow and Mustle . 12 Crow and Pitcher . 239 Crow and Raven [ foreboding . ] 178 Crow and Dog. 179 Crow and Raven . 462 Crab Old and Young. 221 Crows and Pigeons . 386 Cuckow and Hawk . 261 Cunning Woman . 93 Cuckow and Little Birds . 419 D.   FAB . Daw and Borrow'd Feathers . 33 Daw and Pigeons . 181 Daw with a String at 's Foot. 182 Demades the Orator . 253 One willing to put off Death . 350 Death and an Old Man. 113 Devil Refus'd to Marry . 459 Demetrius and Menander . 447 Dog and Shadow . 6 Dog and Thief . 21 Dog Old and his Master . 25 Dog , Sheep and Wolfe . 29 Dog and Butcher . 59 Dog in a Manger . 76 Dog with a Bell. 226 Dog and Lyon. 250 Dog run away from his Master . 288 Dog Invited to Supper . 106 Dog and a Wolfe . 119 Dog and Cock on a Iourney . 143 Dog Trusty and his Master . 464 Dog and his Master . 484 One Bit by a Dog. 88 Dog and Cat. 488 Dogs and a Raw Hide . 420 Dogs Town and Country . 284 Dr. and Patient [ All 's well . ] 95 Dr. and Patient [ sore Eyes . ] 114 Drs. and a Sheep . 485 Dr. Vint'ner and Botcher . 494 Droll and a Bishop . 296 Droll and a Crooked Old Man. 277 E.   FAB . Eagle and Arrow . 48 Eagle and Fox . 72 Eagle and Daw. 75 Eagle and Owl . 214 Eagle and Tortoise . 220 Eagle and Beetle . 378 Eagle and Pye. 279 Eagle and Rabbets . 333 Eagle and Man. 107 Eagle , Cat and Snow . 403 Eagle sets up for a Beauty . 445 Eagle and Leveret . 483 Eele and Snake . 271 Enemies Two at Sea. 91 Estritch , Birds and Beasts . 41 F.   FAB . Father and his Sons [ Unity . ] 62 Father and Sons [ Industry . ] 108 Farmer and his Dogs . 69 Fawn and Stag. 124 Farmer and his Servant . 170 Fisherman with Little Fish. 216 Fishermans Good Luck . 110 Fishermen Disappointed . 112 One at a Fish-Dinner . 407 Fisherman and Pipe. 109 Fishing in Troubled Waters . 168 Fir and Bramble . 237 Fishes and Frying-Pan . 273 Fig-Tree and Thorn. 466 Fly upon a Wheel . 270 Flea and Man. 139 Flea and Hercules . 140 Florentine and Horse-Courser . 361 Flattery , No Law against it . 480 Fox and Lyon. 13 Fox and Stork . 31 Fox and Carv'd Head. 32 Fox and Sick Lyon. 54 Fox and Weazle . 55 Fox and Lyon [ first fight . ] 71 Fox and Hare to Iupiter . 79 Fox and Leopard . 252 Fox and Worm . 225 Fox and Cat. 374 Fox and Hedge-Hog . 254 Fox and Gossips . 263 Fox and Sick Cock. 315 Fox and Hare . 325 Fox Praising Hares Flesh. 338 Fox and Goat . 83 Fox that lost his Tayl. 101 Fox and Bramble . 102 Fox and Crocodile . 103 Fox and Huntsman . 104 Fox and Grapes . 129 Fox and Crab. 17●… Fox Condemn'd . 406 Fox and Wolfe . 4●… Fox and Cock [ sore Eye ] 4●… Fox and Dragon . 47●… Fowler and Pigeon . 66 Fowler and Chaffinch . 291 Fowler and Blackbird ▪ 96 Fowler and Partridge . 132 Fool and a Hot Iron . 438 Fool and a Sieve . 465 Fortune-Teller . 92 Fortune and Two Friends . 453 Frog and Mouse . 4 Frogs Chuse a King. 19 Frog and Oxe . 35 Frogs and Tortoises . 286 Frogs wanting Water . 142 Frogs Two Neighbors . 165 Frogs and Bulls . 404 Frogs and Sun. 405 Fryer , Laique and Wolfe . 366 Friends Few . 486 One had a mind to Try his Friends 337 G   FAB . Gard'ner and his Dog. 151 Gard'ner and his Landlord . 387 Gard'ner and Mole . 440 Gnat and Bee. 345 A Man Refuses a Glyster . 313 Gnat and Lyon. 201 One Dreamt he found Gold. 359 Goat and Vine . 149 Gourd and Pine. 380 Goose and Gosslin . 222 H   FAB . Hares and Frogs . 27 Hare and Sparrow . 431 Hare and Tortoise . 1●…3 Hares , Foxes and Eagles . 187 Two Men and a Halter . 477 Hen and Golden Eggs. 247 Hermit and Soldier . 301 Hedge-Hog and Snake . 324 Hen and Swallow . 195 Hedge destroy'd . 449 Sick Hermit . 281 Hercules and Pluto . 455 Horse and Lyon. 37 Horse and Hog . 299 Horse Skittish . 479 Horse-man's Wig Blown off . 228 Hound and Mastiff . 172 Husband-man and Stork . 73 Husband-man and Ceres . 256 Husband-man turn'd Soldier and Merchant . 305 Husband , Wife , and Ghostly Father . 357 Husband and Wife twice Marry'd . 302 Hunts-man and Currier . 300 Husband Iealous . 312 Hypocrite . 497 I   FAB . Image Expos'd to Sale. 446 Impertinent and a Philosopher . 327 Impertinent Doctor and Patient . 205 Impostor to the Oracle . 86 Industry and Sloth . 352 Joy and Sorrow near a-kin . 433 Jupiter and an Ape . 213 Jupiter and a Bee. 125 Jupiter and a Serpent . 138 Jupiter and Frauds . 183 Jupiter and Modesty . 184 Jupiter's Wedding . 185 Jupiter and a Herds-man . 200 Jupiter's Altar Robb'd . 385 Jupiter and a Farmer . 435 Jupiter's Two Wallets . 388 K   FAB . Kite Sick and her Mother . 17 Kite , Hawk and Pigeons . 20 King and a Rich Subject . 389 Kingsfisher . 167 L   FAB . Lark and her Young. 52 Lark in a Net. 145 Lapwing Preferr'd . 297 Lad Robbing an Orchard . 342 Large Promises . 111 Lamb , Wolfe and Goat . 384 Laconique Try'd and Cast. 492 Lady in Tears for a Set of Horses . 496 Luck Good and Bad. 230 Lyon and Bear. 5 Lyon Old. 14 Lyon and Mouse . 16 Lyon and Frog . 202 Lyon and Goat . 210 Lyon and Bulls . 236 Lyon and Man. 240 Lyon and Mouse . 303 Lyon and Hog . 344 Lyon and Bull. 120 Lyon in Love. 121 Lyon , Fox and Wolfe . 156 Lyon and Man in the Wood. 430 Lyon , Boar and Vulturs . 456 Lyon Generous . 472 Lyon Raging . 412 M   FAB . Man and Satyr . 2●… Man Wicked and the Devil . 308 One that Cur'd Mad-men . 368 Man and Weazle . 441 Man and a Swallow . 127 Man and a Wooden God. 105 Man and the Picture of a Lyon. 100 Man and Two Wives . 141 Unhappy Match . 173 Young Fellow about to Marry . 425 Matchiavel Condemn'd . 49●… Mercury and Fishermen . 37●… Mercury and a Traveller . 9●… Mercury and a Carpenter . 12●… Mercury and a Statuary . 170 Mercury and Tiresias . 171 Merchant and a Sea-man . 390 Mice and Oak . 287 Mice , Cat and Bell. 391 Millar and Ratt . 500 Miser burying his Gold. 146 Miser and his Bags . 351 Miser and Rotten Apples . 458 Mountain in Labour . 23 Mountebank and Bear. 478 No to Morrow . 495 Mouse in a Chest. 255 Mouse City and Country . 11 Mouse and Kite . 321 Mole and her Dam. 13●… Moon begs a New Gown . 425 Mule Boasting . 418 Musician 176 N   FAB . Nightingale and Hawk . 343 Nightingale and Bat. 462 One would hear no Ill News . 457 Nurse and Wolfe . 219 O   FAB . Oak and Reed . 215 Old Fellow and Young Wench . 278 Owl and Lirtle Birds . 379 Owl and the Sun. 434 Ox and Heifer . 249 Oxen and Timber . 294 Oxen and a piece of Timber . 265 One carry'd his Plough to Ease his   Oxen. 373 P   FAB . Peacock to Iuno . 80 Peacock and Pye. 204 Peacock and Crane . 234 Peach , Apple , and Black-berry . 135 Pigeon and Pye. 260 Pigeon and Picture . 196 Pigeon and Crow . 197 ●…ons Reconcile the Hawks . 347 〈◊〉 sets up for Sovereignty . 334 Plain Horse wins the Prize . 339 One that Lost his Money at Play. 370 Priest and Pears . 298 Priest and Epiphany . 364 Priest and Sick-man . 367 Two Pots . 229 R   FAB . Raven and Wol●…es . 381 Raven and Swan . 160 Rats that Eat Copper . 451 Raven and Snake . 180 Reason of State. 482 River Fish and Sea Fish. 251 River and Fountain . 307 Rich Man would be no Richer . 400 Rich Man and Poor . 468 Rich Man and Servant . 282 S   FAB . Satyr and Fire . 471 Sea-men Praying to Saints . 272 Sheep and Crow . 77 Sheep-biter Hang'd . 330 Sheep Quarrels with the Shepherd . 335 Shepherd turn'd Merchant . 99 Shepherd and Wolves Whelp . 155 Shepherd and Sheep . 199 Shepherd , Wolfe and Fox . 443 Shipwrack of Simonides . 476 Smith and his Dog. 117 Snake and File . 44 Snake to Iupiter . 285 Snake and Crab. 154 Soldiers and Two Horses . 292 Son Singing at 's Mother's Funeral . 311 Sow and Dog. 152 Sow and Bitch . 153 Two Soldiers go Halves . 429 The Incorrigible Son. 329 Spider and Goat . 388 Spaniel and Sow 293 Stag Drinking . 43 Stag and Oxen. 53 Stag and Horse . 57 Stag with One Eye . 147 Stag and Lyon. 148 Sun and Wind. 223 Swallow and Other Birds . 18 Swallow and Spider . 258 Swan and Stork . 267 Swan and Goose. 158 Swallow and Crow . 161 T.   FAB . Taylor and his Wife . 354 A Tavern Bill paid with a Song . 365 Thrush taken with Birdlime . 49 Thrush and Swallow . 65 Thunny and Dolphin . 90 Thieves that Stole a Cock. 177 Tree and Wedge . 47 Old Tree Transplanted . 82 Trees Streight and Crooked . 266 Travellers and a Bag of Money . 164 Travellers by the Sea-side . 189 Two Travellers of Differing Humors . 393 Two Travellers find and Oyster . 411 A Bragging Traveller . 85 Travellers Dreaming . 481 Trumpeter taken Prisoner . 67 Tyger and Fox . 235 V.   FAB . Usurers and Curryers . 392 Vulturs Invitation . 211 W.   FAB . Wax and Brick . 304 Wasps in a Honey-Pot . 126 Wasps , Patridges and Husbandman . 137 Old Weazle and Mice . 81 Wench parting with her Sweet-heart . 269 A Creaking Wheel . 339 The Inconsolable Widow . 268 An Old Man gives over Whoring . 326 Widow had a mind to Marry . 283 Wife and Drunken Husband . 157 Wolfe and Lamb. 3 Wolfe and Crane . 8 Wolfe and Sow . 22 Wolfe , Kid and Goat . 28 Wolfe and Fox . 42 Wolves and Sheep League . 45 Wolves and Dogs agree . 394 Wolfe , Lamb and Goat . 60 Wolfe and Kid. 207 Wolfe and Procupine . 320 Wolfe and Sheep-skin . 328 Wolfe and Lyon. 130 Wolfe and Kid. 174 Wolfe and Sheep . 186 Wolfe turn'd Shepherd . 395 Wolfe turns Religious . 436 Wolfe and Fox . 467 Wolfe and Hog . 469 Wolfe and a Weak Young Man. 341 A Trepanning Wolfe . 499 A Woman and her Maids . 209 An Old Woman and the Devil . 282 A Woman would Dye for her Husband . 310 A Woman brought Fire into the House . 348 A Woman and a Fat H●…n . 87 Woman and Two Daughters . 198 A Woman Drown'd . 355 Woman Trusted with a Secret. 427 Woman and Thrushes . 428 Woman , Cat and Mice . 442 Woman Reviv'd with Beating . 452 ERRATA . FAB . 29. l. Penult . for into r. in . p. 85. l. 17. dele When People , p. 98. l. 13. dele it seems , p. 104. l. 7. for me thee , r. sue me , p. 127. l. 5. r. in debt . p. 132. l. 13. for The r. This Freak , p. 136. 3. Lines from the Bottom , for Noise-Blustring , r. Noisy , Blustring , p. 151. l. 8. for In r. On , p. 159. l. 19. r. Tracing , l. 21. Things , p. 163. l. 19. Thing , p. 165. l. 21. for once r. one , p. 174. l. 4. for drop r. dropt , p. 178. l. 10. r. World. p. 196. l. 13. Poltron . p. 231. l. 13. for Leaner , r. Lean , p. 247. l. 8. for Fable , r. Table , p. 253. l. 4. for Engag'd , r. Enrag'd , p. 286. dele of the Two Fables above , p. 296. l. 10. for Last , r. Left , p. 336. l. 10. for ofter , r. after , p. 373. l. 3. for Advice , r. Advise , p. 373. 2 Lines from the Bottom , r. Advanc'd , p. 381. l. 10. for Height , r. Weight , p. 385. l. 16. after Why , r. how comes , &c. p. 389. 4 Lines from the Bottom , r. a Lasch●… Demission , p. 396. l. 10. from the Bottom , r. and Consume , &c. p. 470. l. 7. from the Bottom , for Ye , r. Yea , p. 473. l. 10. for Uncertainty , r. Necessary , and for of Christian , r. of a Christian , p. 479. l. 12. for Reaks , r. Freaks . Pref. p. 3. l. 9. for Plisick'd r. Phisick'd . The Reader will Observe some Literal Mistakes also , wherein the Sense of the Matter will Direct him : And the Printing of This Book in several Houses hath Occasion'd some Disorder in the Pages , but none in the Fables , to which the Alphabetical Index refers . THE LIFE OF AESOP . CAP. I. Of Aesop's Countrey , Condition , and Person . AESOP ( according to Planudes , Camerarius and Others ) was by birth , of Ammorius a Towne 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 , Blobber-Lipp'd ; a Long Miss-shapen 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 Aesop is the same with Aethiop . 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 Attoned in some Measure , for the Uncouth Appearance of his Person ( at least if That Part of his 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 Triviall , 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 Alreadie 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 Ancients , that it was when Croesus Govern'd Lydia ; as also that Xanthus , a Samian , was his Master . Herodotus will have it to be one Iadmon , a Samian too ; but still according to the Current of most Writers , Xanthus was the Man. CAP. II. Aesop and his Fellow-slaves Upon their Iourny to Ephesus . IT was Aesop'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 Aesop 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 Panyer 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 Aesop's Basket , which made his Burden Lighter by one half in the Afternoon , than 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 Aesop was not so Arrant a Fool as they took him for ; and that they Themselves had not half the Wit they Thought they had . CAP. III. The Sale of Aesop 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 Aesop. He dress'd up the Two Former in Habits answerable to their Profession , and Carry'd them to Samos , as the Likelyest Place for a Chapman . He shew'd them there in the open Market , with Aesop 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 ; and this set Aesop a laughing at em . The Philosophers Pupils would Needs know what it was that made Aesop 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 his 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 Aesop what He could do . Nothing at all , says he . How comes That says the Philosopher ? My Companions , says the Other , Undertakes every thing , and there 's Nothing left for me to do . This gave them to Understand , that the Man knew well Enough what he say'd , 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 'le be That , says Aesop whether you Buy me or No. Ay but tell me again says the Philosopher , Wo'nt you run away ? Pray says Aesop , 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 whereever you go . A Philosopher says Aesop 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 Dunghill ; but if you 'l bid me like a Chapman for either of the Other Two , you shall have this Phantome into the Bargaine . 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 Aesop away with him . CAP. IV. Xanthus Presents Aesop 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 bought you one Now that I am Confident will fit your Turn . He shall Go and Come and Waite 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 Journy , 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 'le 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 Aesop towards 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 Proofe in the World Could You have given me Now , of an Insufferable Hatred and Contempt ? Aesop said not one Word all This While ; 'till Xanthus Rowzd 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 ! Aesop , 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 Aesop , 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 your selfe as Glorious on the other side , in the Rank of Good Women . Vavasor the Jesuite , in his De Ludicrâ Dictione , takes Notice of a Blunder here in the Chronology of the Story . For Aesop was Murder'd at least Fourscore Yeares before Euripides was Born. But to follow the Thrid of the Relation ; Upon this Oblique Admonition , the Woman came to her self again , And took Aesop into her good Graces , who render'd his Master and Mistress All the Offices of a Faithful Servant . Aesop's Answer to a Gard'ner . SOME Two or Three Dayes after the Encounter above mentioned , Xanthus took Aesop a long with him to a Garden to buy some Herbs , and the Gard'ner seeing him in the 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 , then 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 Aesop brake out into a Loud Laughter . Why how now Ye slave You , says Xanthus , what do you Laugh at ? Aesop took him aside and told him , Sr I Laugh at your Master , that Taught You no better : for what signifies a Gen'ral Answer to a Particular Question ? And 't is no News Neither that Providence orders All Things : But if you 'l turn him over to me , You shall see I 'le 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 should do well to ask my Slave here , and see what he le say to you . Upon This , the Gard'ner put the Question to Aesop , 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 Reliefe of the Other . The Gard'ner , upon this , was so well satisfied , That he would take no Mony for his Herbs , and desired Aesop 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 Sows Feet , and several Little Tales and Jests that I take to be neither well Layd , 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 Modell of a Greek History set out by Pausanias in his Description of Beotia ; The Other , upon the Subject of a Treat of Neates Tongues , which was taken from Bias , as we have it from Plutarch in his Convivium Septem Sapientum . Aesop's Invention to bring his Mistress back again to her Husband , after she had Left him . THE Wife of Xanthus was well-born and wealthy , but so Proud and Domineering withall , as if her Fortune and her Extraction had Entituled her to the Breeches . She was Horribly Bold , Medling , 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 't is 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 Aesop 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 Aesop , 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 Chopps into the very house of his Mistresses Relations , as by Mistake . This Way of Proceeding set the whole Towne a Gog to know the Meaning of all this Bustle , and Aesop innocently told every body That his Masters 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 Lightning , and happy were they could carry the First Tydings of it to the Run-away-Lady : ( for every body knew Aesop 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 readie 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 selfe with the hopes of Enjoying another Woman while I am Alive . Xanthus look'd upon this as one of Aesop's Master pieces ; and for that Bout All was well again betwixt Master and Mistress . CAP. VII . An Entertainment of Neates Tongues . SOME few dayes after the Ratification of This Peace , Xanthus Invited several Philosophers of his Acquaintance to Supper with him ; and Charges Aesop to make the Best Provision he could think of , for their Entertainment . Aesop 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 then a very Splendid Treat . The First Service was Neates Tongues sliced , which the Philosophers took Occasion to Discourse and Quibble upon in a Grave Formall 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 severall wayes Dressed : Some Boyl'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 ? Sr says Aesop , without any hesitation , Since it is my Ill fortune to fall under this Accusation , I do Appeale 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 Philosophicall Banquet ? When Xanthus found the Sence of the Table to be on Aesop's side ; Well my Friends says he ; Pray will You Eate with me to Morrow , And I 'le try If I can mend your Chear ; and Mr Major Domo , says he to Aesop , let it be the Care of your Gravity and Wisdome to Provide us a Supper to Morrow , of the very worst Things You can Think of . CAP. VIII . A Second Treat of Tongues . XANTHUS's Guests met again The Next day according to The Appointment ; and Aesop 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 Sr 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 Councells 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 Whether wilt Thou ! ( says the Old Proverb ) I go to Build ( says the Tongue , ) and I goe to pull downe . This Petulant Liberty of Aesop , 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. Sr ( says Aesop ) you have very Little Business to doe of your own I perceive , by the Leizure you have to Intermeddle in Other Peoples Matters ; You would find some other Employment else , then to Irritate a Master against his Servant . CAP. IX . Aesop 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 Staffe to beat a Dog. Well Sirrah , says he , since this Learned Gentleman is too Curious ; go you your way's and find me out a Man that has no Curiosity at All , Or I 'le Lace your Coate for ye . Aesop , the next day , Walked the whole Towne 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 Masters 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 Devill look●…d upon a Meales Meat Gratis , as a Blessing Dropt into his Mouth out of the Skies ) Come ( says Aesop ) 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 Himselfe downe Dirty and Beastly as he was , Upon a Rich Couch . After a very little While , in comes Xanthus to Supper , and asks Aesop who That Man was ? Why This is the Man , says Aesop , 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 eare , That if she would but be 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 Quarrell with Aesop , 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 lay'd at his Length , and bad him put forth his Feet for her to Wash them . Xanthus Little thought he would have done it . But the Clown , after a Little Stumble within himself , that 't was fitter for the Maid to do 't , then the Mistress ; Well says he , If it be the Custome of the Family , 't is 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 Allowed his Host the Honor of being his Taster . The Fellow , without any Scruple , Whips up the Drink , and gives Xanthus the Pott 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 Aesop'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 Threatned 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 spoile 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 'le Treat you no better then if you were a Slave bought with my Mony. 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 Wee to do to Quench other Peoples Fires ? And I le e'en keep my selfe 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 Aesop was in the Right , in bringing a Person to him that had no Curiosity at all . CAP. X. Aesop'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 Aesop to see if there were any Great Throng of Men there ; A Magistrate meets him Upon the Way , and Asks him whether he was going ? Why truly , says Aesop , 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 Aesop , 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 halfe , 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 Halfe , then Lose All , And I reckon that Mony as good as lost , that a Man must go to Law for ; Aesop 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 himselfe to Learn the Truth of the Matter . When he came to the Place , he found the Court extremely Thronged , and turning short upon Aesop , in great Indignation , Sirrah , says he , are All these People come since you told me there was but one Man here ? 'T is very true , says Aesop , There was a Huge Crow●…d , and yet but one Man that I could see in That vast Multitude . This seems to be taken out of the Life of Diogenes . CAP. XI . 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 alreadie gotten a Cup too much ; and Aesop finding they were like to set out his hand ; Sir , says he , 't is the Humour of Bacchus , they say , first to make men Cheerfull , and when they are past That , to make 'em Drunk , and in the Conclusion , to make them Mad. Xanthus took Offence at Aesop ; and told him , That was a Lecture for Children . ( Laertius makes this to be the saying of Anacharsis ) The Cupps 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 le venture my House and Land upon 't , that I do 't my selfe . 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 Aesop about it . Why truly , says Aesop , I can say Nothing to the Loosing of your Ring ; But I can tell you that you Lost your House and Land last night : and so Aesop 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 Aesop , ( 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 Aesop was prevailed upon to Undertake the bringing of him off . 'T is Impossible to doe the thing ( says he ) but if I can find a way to Dissolve the Obligation , and to gaine you Credit by it over and Above , That 's the Point I suppose that will do your business . The Time appointed , says Aesop , is now at hand , Wherefore do you set a bold face upon it , and goe 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 'l 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 voyd , and offer'd to Submit Himselfe further to such Arbitrators as Xanthus Himselfe 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 be'n the Invention of Bias. CAP. XII . Aesop Baffles the Superstition of Augury . IN the days of Aesop , 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 Aesop into the Yard , and bad him look well about him . If you see Two Crows ( says he ) you 'l have good Luck after it , but if you should Chance to spye One Crow Single , 't is a Bad Omen , and some Ill will betide you . Aesop 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 Aesop 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 Aesop , 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 saved the Poor Fellow a sound Whipping . CAP. XIII . Aesop finds hidden Treasure . AS Xanthus was Walking once among certain Monuments , with Aesop 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 Aesop , 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 Pott of Hidden Treasure now ? One Halfe of it , says Xanthus , and your Liberty . So Aesop fell to Digging , a Matter of four Yards from the Stone that had the Inscription ; and there found a Pott of Gold which he took up and Delivered to his Master ; and Claimed his Promise . Well , says Xanthus , I 'le 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 , then of the very Gold it self . Aesop Innocently opened the whole Matter to him . Look you Sr , says he , Here are these Letters . α ; β ; δ ; ω ; ε ; θ ; χ ; which are to be thus Interpreted , α stands for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; β for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; δ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ω for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ε for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; θ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; χ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 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 Aesop , ( perceiving that his Master play'd 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 Aesop : for in That Sence , α stands for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; β for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; δ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ω for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ε for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; θ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; χ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In English , Give Dionysius the Gold you have found . Xanthus began to be affraid when he heard it was The Kings Mony , and Charged Aesop to make no Words on 't , and he should have the One Halfe. 'T is well , says Aesop ; 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; β for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; δ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ω for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ε for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; θ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; χ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 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 Aesop was presently lay'd 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 Reproch Nettled his Master : But however he caused his Shackles to be taken off upon 't , and Admonished Aesop to keep his Licentious Tongue in a Little better Order for the future , if ever he hoped to have his Liberty . For That , says Aesop , Prophetically , I shall not Need to Beg it of you as a favour , for in a very few dayes I shall have my Freedom , whether you will or no. CAP. XIV . Aesop Expounds upon an Augury , and is made Free. AESOP 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 happened There upon a Very Solemn Day . The Ring , it seems , that had the Towne-Seale upon 't was lay'd somewhere in Sight , Where an Eagle could come at it ; She took it up in the Aire , and dropt it into the Bosome of a Slave . The Samians took this for a Fore-boding , that Threat'ned some dismal Calamity to the State , and in a general Consternation They presently called a Councell 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 himselfe to his Study , and the More he Beat his Brains about it , the further he found himselfe from any hope of Expounding The Secret. This put him into a deep Melancholly ; which made Aesop 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 Aesop found how the Case stood , Never Trouble your Head any further , says he , Do but follow my Advice , and I 'le 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 severall Men , so many severall Conceptions of Things ; Nay and further , That every severall 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 Doubtfull , to Repair to Men that have the Reputation of Philosophers , for Councell 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 a part the One from the Other . Wisdom , 't is true , may be called 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 Flights 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 Iudgment 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 Aesop ; and your Credit sav'd whether They 'l 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 Whether it Tended . Xanthus Presented himselfe Early the next Morning before the Councell , 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 Voyce cry'd out Where is he ? Why does he not Appear ? Why has not his Master Brought him along with him ? In short , Aesop 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 . Aesop , upon This , Address'd himselfe to the Councell . You have here before ye , ( says Aesop ) an Ungracious Figure of a Man , which in truth is not a Subject for your Contempt , Nor is it a Reasonable Ground for your Despaire , 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 tast Delicious drink out of an Ill Look'd Vessell ? or did you never drink Wine that was Vapid , or Eager , out of a Vessell of Gold ? 'T is 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 ye not to Iudge 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 Councells and Debates , as it will with my Condition to offer it . Beside the Risque I run of my Masters Displeasure upon the Event . But All This may yet be Obviated , my Fears secured , my Modesty gratify'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 Quaestors to pay down the Mony. 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 Aesop to the Common-Wealth , then to Sell him . The Samians took it very kindly , And Aesop 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 into the Bosom 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 Croesus the King of Lydia , to Demand a Tribute on the Behalfe of their Master , and Threat●…ned the Samians with a Warr in Case of a Refusal . This Affair came to be Debated in the Councell , 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 Aesop What They had best to do ; Who gave Them his Thoughts upon 't in Words to This Effect . Every Man in this World has Two Wayes 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 'l 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 Croesus came to Understand the Resolution the Samians had taken , and how Inclinable they were to a Complyance , 'till Aesop , by the Power only of a few words , Diverted them from it , he Resolv'd to send for and Discourse with Aesop. So He made an Offer to the Samians , upon their sending Aesop to him , to put a Stop at present to the course of his Arms. When Aesop 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 happened 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 brake 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 Aesop : But this did not hinder Aesop however from putting himself abord , and taking a Passage for Lydia with the Ambassadors . CAP. XV. Aesop. Presents himselfe before the King of Lydia . IMmediately Upon Aesop's Arrival in Lydia , he Presented himselfe 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 ? Aesop 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 selfe at your Majesties feet , and with this only Request , that you will vouchsafe me the Honour of your Royal Eare , 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 Voyce , 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 Aesop , ( 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 Seale ; Beside that the Piety of making that Petition his Choice , was a further Recommendation of him to his Royal Kindness and Esteem . Aesop , soon after This , returned to Samos with the News of the Peace , where he was Wellcomed 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 returned afterwards to Croesus , for whose Sake he Composed several of Those Apologues that Pass in the World to This Day under his Name . His Fancy lay extremely to Travelling ; but above All other Places , he had the Greatest Mind to see Babylon : To which End he got Letters of Recommendation from Croesus to the King there : who , according to Herodotus , was a Friend , and an Ally of Croesus's , and his Name , Labynetus ; not Lycerus , as 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 VVise 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 off the Towne . 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 : Aesop 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 . CAP. XVI . Aesop Adopts Ennus's Ingratitude and Falseness , and Aesop'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 . Aesop'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 Kings Consent , he Adopted a young Man , who was Well Born , and Ingenious enough , but Poor ; His Name was Ennus . Aesop took as much care of his Institution , as if he had been his own Child , and Train'd him up in those Principles of Vertue 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 t is 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 to his Country , swallow'd up All other Respects of Reverence and Modesty that a Son ows to a Father . The King took All These Calumnies for Instances of Ennus's Affections to him , without the Least Suspition of any Fraud in the Matter : So that without any further Enquiry , he ordered Aesop 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 Dayes after this , there came Letters to Labynetus from Antasis the King of Aegypt , wherein Labynetus was Desired by Amasis to send him a certain Architect that could raise a Tower that should Hang in the Aire , and likewise Resolve All Questions . Labynetus was at a Great Loss what answer to return , And the Fierceness of his Displeasure against Aesop 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 halfe 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 Aesop was yet Alive ; so They were commanded to bring him forth ; which they did , in All the Beastlyness 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 Aesop , 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 this Story of Cambyses the Son of Cyrus , and Croesus , and with what Joy Cambyses received Croesus again , after he was supposed to be put to death by his own Order ; but Then it Varies in This , that he Caused Those to be put to Death , that were to have seen the Execution done , for not Observing his Commands . Aesop's Letters of Morality to his Son Ennus . UPON Aesop's coming again into Favour , he had the King of Aegypt'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 , Aesop took Ennus Home to him again , and so order'd the Matter , that he wanted neither Councells 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 voyd of All Hypocrisie or Ostentation : Not as if that Divine Name and Power were only an Invention , to Frigh Women and Children , but know , That God is Omnipresent , True and Allmighty . 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 selfe to Learn More , so long as there 's any Thing Left that you do not know , and Value Good Councell before Mony. Our Minds must be Cultivated as well as our Plants ; The Improvement of our Reason makes us like Angells , 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 Sowre 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 Sacriledge . 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 Iustice 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 Councells , 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 Especicially ; 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 the Guilty , and Protecting the Innocent . These , or such as these , were the Lessons that Aesop 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 Rageing Remorse for what he had done . The Spring was now at Hand , ●nd Aesop 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 Aegypt , and Acquitted himselfe of his Commission to Amasis with Greate 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 Repassing to Babylon by the First Opportunity . Aesop's Voyage to Delphos ; his Barbarous Usage There , and his Death . WHEN Aesop had allmost taken the Whole Tower of Greece , he went to Delphos , either for the Oracle sake , or for the sake of the VVise Men that Frequented the 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 VVeeds and Rubbish . See Fab. ●…89 . 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 Travells , 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 shamefull 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 Towne upon his Journy , But Immediately Pursued and taken upon the way by Officers , and Charged with Sacrilege . Aesop 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 Condemned 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 , Aesop on a Sudden gave them the Slip , and Fled to an Altar hard by there , in hopes that 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 Aesop ( 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 Aesop from the Altar , and Dispatch him away to his Execution . When Aesop found that Neither the Holyness 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 Countrey without ever seeing the Towne , he found himselfe Weak and Decaying , and Nothing would serve , but his Friends must needs shew him the Towne 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 Iustice. But the Gods will not suffer my Blood to lye Unrevenged , and I doubt not , but that in Good Time the Iudgment 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 Aesop. In the Conscience of their Barbarity , they Erected a Pyramid to his Honor , 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 Aesop , to Learn the Truth of the History , and found upon Enquiry , That the Principal of the Conspirators had layd Violent hands upon Themselves . UTILE DULCI THE FABLES OF AESOP , &c. FABLE I. A Cock and a Diamond . AS a Cock was turning up a Dunghill , he spy'd a Diamond . Well ( says he to himself ) this sparkling Foolery now to a Lapidary in my place , would have been the Making of him ; but as to any Use or Purpose of mine , a Barley-Corn had been worth Forty on 't . The MORAL . He that 's Industrious in an Honest Calling , shall never fail of a Blessing . 'T is the part of a Wise Man to Prefer Things Necessary before Matters of Curiosity , Ornament , or Pleasure . REFLEXION . THE Moralists will have Wisdom and Virtue to be meant by the Diamond ; the World and the Pleasures of it , by the Dunghill ; and by the Cock , a Voluptuous Man , that Abandons himself to his Lusts , without any regard , either to the Study , the Practice , or the Excellency of Better Things . Now , with favour of the Ancients , this Fable seems to me , rather to hold forth an Emblem of Industry and Moderation . The Cock lives by his honest Labor , and maintains his Family out of it ; His Scraping upon the Dunghill , is but Working in his Calling : The precious Stone is only a gawdy Temptation that Fortune throws in his way to divert him from his Business and his Duty . He would have been glad , he says , of a Barley-Corn instead on 't ; and so casts it aside as a thing not worth the heeding . What is all this now , but the passing of a true Estimate upon the matter in question , in preferring 〈◊〉 which Providence has made and pronounc'd to be the Staff of Life , before a glittering Gew-Gaw , that has no other Value , then what Vanity , Pride , and Luxury , have set upon 't ? The Price of the Market to a Ieweller in his Trade , is one thing , but the intrinfick Worth of a thing , to a Man of Sense , and Iudgment , is another . Nay , that very Lapidary himself , with a coming Stomach , and in the Cock's place , would have made the Cock's Choice . The Doctrin , in short , may be this ; That we are to prefer things necessary , before things superfluous ; the Comforts and the Blessings of Providence , before the dazling and the splendid Curiosities of Mode and Imagination : And finally , that we are not to govern our Lives by Fancy , but by Reason . FAB . II. A Cat and a Cock. IT was the hard Fortune once of a Cock , to fall into the Clutches of a Cat. Puss had a Months Mind to be upon the Bones of him , but was not willing to pick a Quarrel however , without some plausible Color for 't . Sirrah ( says she ) what do you keep such a bawling , and screaming a Nights for , that no body can sleep near you ? Alas , says the Cock , I never wake any body , but when 't is time for People to rise , and go about their Business . Nay , says the Cat , and then there never was such an incestuous Rascal : Why , you make no more Conscience of Lying with your own Mother , and your Sisters — In truth , says the Cock again , that 's only to provide Eggs for my Master and Mistress . Come , come , says Puss , without any more ado , 't is time for me to go to Breakfast , and Cats don't live upon Dialogues ; at which word she gave him a Pinch , and so made an end , both of the Cock , and of the Story . FAB . III. A Wolf and a Lamb. AS a Wolf was lapping at the Head of a Fountain , he spy'd a Lamb , paddling at the same time , a good way off down the Stream . The Wolf had no sooner the Prey in his Eye , but away he runs open-mouth to 't . Villain ( says he ) how dare you lye muddling the Water that I 'm a drinking ? Indeed , says the poor Lamb , I did not think that my drinking there below , could have foul'd your Water so far above . Nay , says t'other , you 'll never leave your chopping of Logick , till your Skin 's turn'd over your Ears , as your Fathers was , a matter of six Months ago , for prating at this sawcy rate ; you remember it full well , Sirrah . If you ll believe me , Sir , ( quoth the innocent Lamb , with fear and trembling ) I was not come into the World then . Why thou Impudence , cries the Wolf , hast thou neither Shame , nor Conscience ? But it runs in the Blood of your whole Race , Sirrah , to hate our Family ; and therefore since Fortune has brought us together so conveniently , you shall e'en pay some of your Fore-Fathers Scores before you and I part ; and so without any more ado , he leapt at the Throat of the miserable helpless Lamb , and tore him immediately to pieces . The MORAL of the Two Fables above . 'T is an Easie Matter to find a Staff to Beat a Dog. Innocence is no Protection against the Arbitrary Cruelty of a Tyrannical Power : But Reason and Conscience are yet so Sacred , that the Greatest Villanies are still Contenanc'd under that Cloak and Color . REFLEXION . PRIDE and Cruelty never want a Pretence to do Mischief . The Plea of Not Guilty goes for Nothing against Power : For Accusing is Proving , where Malice and Force are Joyn'd in the Prosecution . When Innocence is to be oppress'd by Might , Arguments are foolish things ; nay , the very Merits , Virtues , and good Offices of the Person accus'd , are improv'd to his Condemnation : As the Industry and Watchfulness of the Cock here , in the calling of People out of their Beds to work when 't is time to rise , is turn'd upon him as a Crime . Nay , such is the Confidence of a spightful Cruelty , that People shall be charg'd ( rather than fail ) with things utterly impossible , and wholly foreign to the Matter in question . The Lamb it self shall be made malicious . And what is this now , but the lively Image of a perverse Reason of State , set up in opposition to Truth and Justice ; but under the August Name and Pretence , however of Both ? As Loyalty , for the purpose , shall be call'd Rebellion , and the Exercise of the most Necessary Powers of Government , shall pass for Tyranny and Oppression . Decency of Religious Worship shall be made Superstition ; Tenderness of Conscience shall be call'd Phanaticism , Singularity and Faction ; and the very Articles of the Christian Faith shall be condemn'd for Heresie . Villanies have not the same Countenance , when there are Great Interests , Potent Mediations , Presents , Friends , Advocates , Plausible Colours , and Flourishes of Wit , and Rhetorique , Interpos'd betwixt the Sight and the Object . There are ways of Deceiving the Eyes , as well as of Blinding them ; so that the Cause of the Innocent must be Remitted at last to that Great and Final Decision , where there is no longer any Place for Passion , Partiality , Corruption , or Error . But as to the Business of This World , when the Cocks and the Lambs lie at the Mercy of Cats and Wolves , they must never expect better Quarter ; especially where the Hearts Blood of the One , is the Nourishment and Entertainment of the Other . FAB . IV. A Frog and a Mouse . THere fell out a Bloody Quarrel once betwixt the Frogs and the Mice , about the Sovereignty of the Fenns ; and whilst Two of their Champions were Disputing it at Swords Point , Down comes a Kite Powdering upon them in the Interim , and Gobbles up both together , to Part the Fray. FAB . V. A Lion and a Bear. THere was a Lion and a Bear had gotten a Fawn betwixt them , and there were they at it Tooth and Nail , which of the Two should carry 't off . They Fought it out , till they were e'en glad to lie down , and take Breath . In which Instant , a Fox passing that way , and finding how the case stood with the Two Combatants , seiz'd upon the Fawn for his Own Use , and so very fairly scamper'd away with him . The Lion , and the Bear saw the Whole Action , but not being in condition to Rise and Hinder it , they pass'd this Reflexion upon the whole matter ; Here have we been Worrying one another , who should have the Booty , 'till this Cursed Fox has Bobb'd us Both on 't . The MORAL of the Two Fables above . 'T is the Fate of All Gotham-Quarrels , when Fools go together by the Ears , to have Knaves run away with the Stakes . REFLEXION . THIS is no more than what we see Dayly in Popular Factions , where Pragmatical Fools commonly begin the Squabble , and Crafty Knaves reap the Benefit of it . There is very rarely any Quarrel , either Publique , or Private , whether betwixt Persons , or Parties , but a Third Watches , and hopes to be the Better for 't . And all is but according to the Old Proverb , While Two Dogs are Fighting for a Bone , a Third runs away with it . Divide and Govern , is a Rule of State , that we see Confirm'd and Supported by Dayly Practice and Experience : So that 't is none of the Slightest Arguments for the Necessity of a Common Peace , that the Litigants Tear one another to pieces for the Benefit of some Third Interest , that makes Advantage of their Disagreement . This is no more than what we find upon Experience through the whole History of the World in All Notable Changes , and Revolutions ; that is to say , the Contendents have been still made a Prey to a Third Party . And this has not been only the Fare and the Event of Popular Quarrels , but the Punishment of them ; for the Judgment still Treads upon the Heel of the Wickedness . People may talk of Liberty , Property , Conscience , Right of Title , &c. but the Main Business and Earnest of the World , is Mony , Dominion , and Power , and how to Compass Those Ends ; and not a Rush matter at last , whether it be by Force , or by Cunning. Might and Right are Inseparable , in the Opinion of the World ; and he that has the Longer Sword , shall never want , either Lawyers , or Divines to Defend his Claim . But then comes the Kite , or the Fox , in the Conclusion ; that is to say , some Third Party , that either by Strength , or by Craft , Masters both Plaintiff and Defendent , and carries away the Booty . FAB . VI. A Dog and a Shadow . AS a Dog was crossing a River , with a Morsel of Good Flesh in his Mouth , he saw ( as he thought ) Another Dog under the Water , upon the very same Adventure . He never consider'd that the One was only the Image of the Other ; but out of a Greediness to get Both , he Chops at the Shadow , and Loses the Substance . The MORAL . All Covet , All Lose ; which may serve for a Reproof to Those that Govern their Lives by Fancy and Appetite , without Consulting the Honor , and the Iustice of the Case . REFLEXION . THIS is the Case of Unreasonable , and Insatiable Desires ; as in Love , Ambition , and the Like ; where People are still reaching at More and More , till they lose All in the Conclusion . There are more Meanings of Substance and Shadow ; of Mistaking One for T'other ; and Losing All by Chopping at More ; than the Bare Sense and Letter of the Dog , the Flesh , and the Image here in the Fable . Under these Heads are comprehended all Inordinate Desires , Vain Hopes , and Miserable Disappointments . What shall we say of those that spend their Days in Gaping after Court-Favours and Preferments ; Servile Flatteries ; and Slavish Attendances ? That Live , and Entertain themselves upon Blessings in Vision ? ( For Fair Words and Promises , are no more than Empty Appearances ) What is all This , but Sacrificing a Man's Honour , Integrity , Liberty , Reason , Body , Soul , Fortune , and All , for Shadows ? We place our Trust in Things that have no Being ; Disorder our Minds , Discompose our Thoughts , Entangle our Estates , and Sell our selves , in One Word , for Bubbles . How wretched is the Man that does not know when he 's Well , but passes away the Peace and Comfort of his Life , for the Gratifying of a Fantastical Appetite , or Humour ! Nay , and he Misses his Aim , even in That too , while he Squanders away his Interest , and Forfeits his Discretion , in the Pursuit of One Vanity after Another . Ambition is a Ladder that reaches from Earth to Heaven ; and the First Round is but so many Inches in a Man's way toward the Mounting of All the Rest. He 's never well till he 's at the Top , and when he can go no Higher , he must either Hang in the Air , or Fall ; For in This Case , he has nothing above him to Aspire to , nor any Foot-Hold left him to come down by . Every Man has what 's Sufficient , at Hand , and in Catching at more than he can carry away , he loses what he Had. Now there 's Ingratitude , as well as Disappointment , in All these Rambling and Extravagant Motions : Beside , that Avarice is always Beggerly ; for He that Wants , has as good as Nothing . The Desire of More and More , rises by a Natural Gradation to Most , and after that , to All ; Till in the Conclusion we find our selves Sick and Weary of All that 's possible to be had ; sollicitous for something else , and then when we have spent our Days in the Quest of the Meanest of Things , and at the Feet too of the Worst of Men , we find at the bottom of the Account , that all the Enjoyments under the Sun , are not worth Struggling for . What can be Vainer now , than to Lavish out our Lives and Fortunes in the Search and Purchase of Trifles ; and at the same time to lye Carking for the Unprofitable Goods of this World , and in a restless Anxiety of Thought for what 's to come . The Folly , in fine , of these Vexatious and Frivolous Pursuits , shews it self in all the Transports of our Wild and Ungovern'd Affections . Here is further set forth in this Emblem , All the Fabulous Torments of Hell , even Above-Ground . Men that are Tainted with this Appetite are ready to dye of Thirst , with Tantalus , and the Water running at their very Lips. They are Condemn'd , with the Sisters , to the Filling of Tubs with Holes in 'em ; which is but a Lively Figure of so much Labor spent in Vain , upon the Gratifying of Unreasonable Desires . What 's a Man's Contending with Insuperable Difficulties , but the Rolling of Sisiphus's Stone up the Hill , which is sure before-hand , to Return upon him again ? What 's an Eternal Circulation of the same Things , as well as the same Steps , without Advancing one Inch of Ground toward his Journey 's End , but ●…xion in the Wheel ? And all this while , with Cares , and Horrors at his Heart , like the Vultur that 's Day and Night Quarrying upon Prometheus's Liver . But after all that 's said upon this Subject , of our Mistake , and Punishment , the Great Nicety will lye in Rightly Distinguishing betwixt the Substance , and the Shadow ; and in what degree of Preference the one stands to the other . Now this must be according to Epictetus's Distribution of Matters , into what we have in our own Power ; and what not ; and in Placing things Honest and Necessary , before other Subordinate Satisfactions . Aesop's Dog here was in the Possession of a very Good Breakfast , and he knew very well what he had in his Mouth ; but still , either out of Levity , Curiosity , or Greediness , he must be Chopping at something else , that he neither Wanted , nor Understood , till he lost All for a Shadow ; that is to say , for just nothing at All. FAB . VII . A Lion , an Ass , &c. a Hunting . A Lion , an Ass , and some other of their Fellow-Forresters , went a Hunting one day ; and every one to go share and share-like in what they took . They pluck'd down a Stag , and cut him up into so many Parts ; but as they were entering upon the Dividend , Hands off says the Lion : This Part is mine by the Privilege of my Quality : This , because I 'll have it in spite of your Teeth : This again , because I took most Pains for 't ; and if you Dispute the Fourth , we must e'en Pluck a Crow about it . So the Confederates Mouths were all stopt , and they went away as mute as Fishes . The MORAL . There 's no Entring into Leagues or Partnerships , with those that are either too Powerful , or too Crafty for us . He that has the Staff in his Hand will be his Own Carver . Bought Wit is Best . REFLECTION . SAVING the Incongruity of making the Ass a Beast of Prey , we are to learn from hence the Danger of Unequal Alliances ; where the Poor and the Weak lye at the Mercy of the Rich and the Powerful ; and no Remedy but Patience and Resignation . People should have a care how they Engage themselves in Partnerships with Men that are too Mighty for them , whether it be in Mony , Pleasure , or Bus'ness . Find out something , says a Court-Minion , and then upon the Discovery , he lays hand on 't for himself . So Says , and so Does the Lion here to the Ass and his Companions . Now this is only a State-way of Fishing with Cormorants . Men in Power , Plunge their Clyents into the Mud , with a Ring about their Necks ; So that let them bring up what they will , nothing goes down with them that they shall be ever the Better for . And when they come in Conclusion to Cast up the Profit and Loss of the Purchase , or the Project ; what betwixt Force , Interest , and Good Manners , the Adventurer scapes well if he can but get off at last with his Labor for his Pains . Ambition , and the Insatiable Thirst of Mony , Greatness , and Glory , know no other Bounds of Justice or Conscience , than the Measures of a Corrupt Appetite . Services are paid with Smoak and Fair Words ; and there goes a World of Unprofitable Ceremony to the Mortifying of an Honest Man. Promises and Protestations are only Passages of Course , and meer Expletives ; that in the Construction of Civility , and Good Breeding , signifie no more than [ Your Humble Servant Sir. ] All , in short , that the Lion says and does , in this Instance , is but according to the Practice of Men in Power in a Thousand other Cases . FAB . VIII . A Wolf and a Crane . A Wolf had got a Bone in 's Throat , and could think of no better Instrument to Ease him of it , than the Bill of a Crane ; so he went and Treated with a Crane to help him out with it , upon Condition of a very considerable Reward for his pains . The Crane did him the Good Office , and then claim'd his Promise . Why how now Impudence ! ( says t'other ) Do you put your Head into the Mouth of a Wolf , and then , when y 'ave brought it out again safe and sound , do you talk of a Reward ? Why Sirrah , you have your Head again , and is not that a Sufficient Recompence ? The MORAL . One Good Turn they say requires another : But yet He that has to do with Wild Beasts ( as some Men are No Better ) and comes off with a Whole Skin , let him Expect No Other Reward . REFLEXION . THIS Fable will bear Divers Morals ; as First , That it is but Due Gratitude to be Thankful to our Preservers . Secondly , The Crane's Good Fortune can hardly Excuse his Facility . And then the Crane did Ill again to Insist upon a Reward ; for a Good Office pays it self ; neither was he reasonably to Expect that so Perfidious a Creature should keep Touch with him . Thirdly , Though the Wolf was to blame for not making Good his Promise , there is yet in Equity a kind of a Reward , in not Chopping off his Head when he had it at Mercy . The Case of the Crane here , is a Case of Conscience ; for 't is a Nice Business to Determine , how far Wicked Men in their Distresses May be Reliev'd ; How far they Ought to be Reliev'd ; and to what Degree of Loss , Labor , and Difficulty , a Sober , a Wise , and a Good Man may Interpose to their Redress . He may Give ; he may Lend , he may Venture , so far as Generosity and Good Nature shall prompt him ; provided always that he go no farther than the Conscience of the Cause , or of the Action will Warrant him . A Man is at Liberty , 't is true , to do many Kind and Brave Offices , which he is not Bound to do : And if the Largeness of his Heart shall carry him beyond the Line of Necessary Prudence , we may reckon upon it only as a more Illustrious Weakness . Here is a Fiction of One Crane that scap'd , that there might not want One Instance of an Encouragement to a Dangerous Act of Charity : But this One Instance is not yet sufficient to justifie the making a Common Practice of it , upon the same Terms . 'T is possible for One Blot not to be Hit ; or to be Over-seen perhaps . And so 't is as possible for One Ill Man , either not to think of the Mischief he could do , or to slip the Occasion of it ; but such a Deliverance however , is a Thing to Thank Providence for , without standing upon a Reward for the Service . The Bone in the Throat of the Wolf , may be Understood of any sort of Pinch , or Calamity , either in Body , Liberty , or Fortune . How many do we see Daily , Gaping and Struggling with Bones in their Throats , that when they have gotten them drawn out , have Attempted the Ruine of their Deliverers ! The World , in short , is full of Practices and Examples to Answer the Intent of this Fable ; and there are Thousands of Consciences that will be Touch'd with the Reading of it , whose Names are not written in their Foreheads . FAB . IX . A Countryman and a Snake . A Countryman happen'd in a Hard Winter to spy a Snake under a Hedg , that was half Frozen to Death . The Man was Good Natur'd , and Took it up , and kept it in his Bosom , till Warmth brought it to Life again ; and so soon as ever it was in Condition to do Mischief , it bit the very Man that sav'd the Life on 't . Ah thou Ungrateful Wretch ! Says he , Is that Venomous Ill Nature of thine to be Satisfi'd with nothing less than the Ruine of thy Preserver ? The MORAL . There are Some Men like Some Snakes ; 'T is Natural to them to be doing Mischief ; and the Greater the Benefit on the One side , the More implacable is the Malice on the other . REFLEXION . HE that takes an Ungrateful Man into his Bosom , is well nigh sure to be Betray'd ; and it is no longer Charity , but Folly , to think of Obliging the Common Enemies of Mankind . But 't is no New Thing for good Natur'd Men to meet with Ungrateful Returns . Wherefore Friendships , Charities , and Kindnesses , should be well Weigh'd and Examin'd , as to the Circumstances of Time , Place , Manner , Person , and Proportion , before we Sign and Seal . A Man had much better take a Tyger into his Grounds , than a Snake into his Bosom . How many Examples have we seen with our own Eyes , of Men that have been pick'd up and Reliev'd out of Starving Necessities , without either Spirit , or Strength to do Mischief , who in requital have afterwards conspir'd against the Life , Honor , and Fortune of their Patrons and Redeemers . Did ever any of these Human Snakes lose their Venom for lying under some Temporary Incapacity of Using it ? Will they be ever the less Dangerous and Malicious , when Warmth shall bring them to themselves again ; because they were once Frozen and Benumm'd with Cold ? The very Credulity Encourages an Abuse , where the Will to do Mischief only waits for the Power , and Opportunity of putting it in Execution . Facility makes the Innocent a Prey to the Crafty : Wherefore it is highly necessary for the One to know how far , and to Whom he Trusts ; and for the Other to understand what he is to Trust to . The Snake , after his Recovery , is the very same Snake still , that he was at first . How many People have we read of in Story , that after a Pardon for One Rebellion , have been taken in Another with That very Pardon in their Pockets , and the Ink scarce Dry upon the Parchment ? Now all this is no more than the Proverb in a Fable : Save a Thiefe from the Gallows , and he 'll Cut your Throat . FAB . X. A Lion and an Asse . AN Asse was so Hardy once , as to fall a Mopping and Braying at a Lyon. The Lyon began at first to shew his Teeth , and to Stomack the Affront ; but upon Second Thoughts ; Well! ( says he ) Ieer on , and be an Asse still . Take notice only by the way , that 't is the Baseness of your Character that has sav'd your Carcass . The MORAL . It is below the Dignity of a Great Mind to Entertain Contests with People that have neither Quality nor Courage : Beside the Folly of Contending with a Miserable Wretch , where the very Competition is a Scandal . REFLEXION . SCOUNDRELS are apt to be Insolent toward their Superiors ; but it does not yet become a man of Honor and Wisdom , to Contest with Mean Rascals ; and to Answer Every Fool in his Folly. One Indignity is not to be Reveng'd by Another . The very Contest sets the Master and the Man upon the Same Level ; and the Lion was in the Right , not to Cast away his Displeasure upon an Asse , where there was only Reputation to be Lost , and None to be Gotten . The very Beasts of the Forrest will Rise up in Judgment against such men . Contempt in such a Case as This , is the only Honorable Revenge . FAB XI . A City Mouse and a Country Mouse . THere goes an Old Story of a Country Mouse that Invited a City-Sister of hers to a Country Collation , where she spar'd for Nothing that the Place afforded ; as Mouldy Crusts , Cheese-Parings , Musty Oatmeal , Rusty Bacon , and the like . Now the City-Dame was so well bred , as Seemingly to take All in Good Part : But yet at last , Sister ( says she , after the Civilest Fashion ) why will you be Miserable when you may be Happy ? Why will you lie Pining , and Pinching your self in such a Lonesome Starving Course of Life as This is ; when t is but going to Town along with Me ; to Enjoy all the Pleasures , and Plenty that Your Heart can Wish ? This was a Temptation the Country Mouse was not able to Resist ; so that away they Trudg'd together , and about Midnight got to their Journeys End. The City Mouse shew'd her Friend the Larder , the Pantry , the Kitchin , and Other Offices where she laid her Stores ; and after This , carry'd her into the Parlour , where they found , yet upon the Table , the Reliques of a Mighty Entertainment of That very Night . The City-Mouse Carv'd her Companion of what she lik'd Best , and so to 't they fell upon a Velvet Couch together : The Poor Bumkin that had never seen , nor heard of such Doings before , Bless'd her self at the Change of her Condition , when ( as ill luck would have it ) all on a Sudden , the Doors flew open , and in comes a Crew of Roaring Bullies , with their Wenches , their Dogs , and their Bottles , and put the Poor Mice to their Wits End , how to save their Skins . The Stranger Especially , that had never been at This Sport before ; but she made a Shift however for the present , to slink into a Corner , where she lay Trembling and Panting 'till the Company went their Way . So soon as ever the House was Quiet again , Well : My Court Sister , says she , If This be the Way of Your Town-Gamboles , I 'll e'en back to my Cottage , and my Mouldy Cheese again ; for I had much rather lie Knabbing of Crusts , without either Fear or Danger , in my Own Little Hole , than be Mistress of the Whole World with Perpetual Cares and Alarums . The MORAL . The Difference betwixt a Court and a Country Life . The Delights , Innocence , and Security of the One , Compar'd with the Anxiety , the Lewdness , and the Hazards of the Other . REFLEXION . THE Design of This Fable is to set forth the Advantages of a Private Life , above Those of a Publick ; which are certainly very Great , if the Blessings of Innocence , Security , Meditation , Good Air , Health , and sound Sleeps , without the Rages of Wine , and Lust , or the Contagion of Idle Examples , can make them so : For Every Thing there , is Natural and Gracious . There 's the Diversion of All Healthful Exercises for the Body ; The Entertainment of the Place , and of the Rivers , without any Base Interest to Corrupt , either the Virtue , or the Peace of our Lives . He that 's a Slave in the Town is a kind of a Petty Prince in the Country . He loves his Neighbours , without Pride , and lives in Charity with the Whole World. All that he sees is his Own , as to the Delight of it , without Envying the Prosperity . His Doors are not Troubled with either Dunns , or Fools , and he has the Sages of All Times in his Cabinet for his Companions . He lives to Himself as well as to the World , without Brawles or Quarrels , of any sort whatsoever . He sees No Bloody Murders ; He hears No Blasphemous Execrations ; He lives free from the Plagues of Jealousie and Envy : And This is the Life in fine , that the Greatest , and the Wisest Men in the World , Have , or would have made Choice of , if Cares and Business had not Hinder'd them from so Great a Blessing . 'T is against Common Justice to pass Sentence without hearing Both sides : And the Only way to come to a True Estimate upon the Odds betwixt a Publick and a Private Life , is to Try Both. Virtue is only Glorious in the Native Simplicity of it , and while it holds no Communication with Interest , Fancy , Sense , or Ornament : Wherefore Aesop has done Wisely to cast the Issue of the Question upon the Experiment , Far from Iupiter ( says the Adage ) far from the Thunder . What signifies the Splendor , and the Luxury of Courts , considering the Slavish Attendances , the Invidious Competitions , and the Mortal Disappointments that go along with it . The Frowns of Princes , and the Envy of those that Judge by Hearsay , or Appearance ; without either Reason or Truth ! To say nothing of the Innumerable Temptations , Vices , and Excesses , of a Life of Pomp , and Pleasure . Let a man but set the Pleasing of his Palate against the Surfeits of Gluttony and Excess , The Starving of his Mind against a Pamper'd Carcass ; The Restless Importunities of Tale-bearers and Back Friends , against Fair Words and Professions only from the Teeth outward : Let him , I say , but set the One in Ballance against the Other , and he shall find himself Miserable , even in the very Glutt of his Delights . To say All in a Word ; Let him but set the Comforts of a Life spent in Noise , Formality , and Tumult , against the Blessings of a Retreat with Competency and Freedom , and then Cast up his Account . What Man then , that is not stark Mad , will Voluntarily Expose himself to the Imperious Brow-beatings and Scorns of Great Men ! to have a Dagger struck to his Heart in an Embrace ; To be torn to pieces by Calumny , nay to be a Knave in his own Defence ! for the Honester the Worse , in a Vicious Age , and where 't is a Crime not to be like the Company . Men of that Character are not to be Read , and Understood by their Words , but by their Interests ; their Promises and Protestations are no longer Binding than while they are Profitable . But Baudoin has done so well upon this Fable , that there needs no more to be said to 't . FAB . XII . A Crow and a Muscle . THere was one of Your Royston-Crows , that lay Battering upon a Muscle , and could not for his Blood break the Shell to come at the Fish. A Carrion-Crow , in this Interim , comes up , and tells him , that what he could not do by Force , he might do by Stratagem . Take this Muscle up into the Air , says the Crow , as High as you can carry it , and then let him fall upon that Rock there ; His Own Weight , You shall see , shall break him . The Roystoner took his Advice , and it succeeded accordingly ; but while the One was upon Wing , the Other stood Lurching upon the Ground , and flew away with the Fish. The MORAL . Charity begins at Home , they say ; and most People are kind to their Neighbours for their Own sakes . REFLEXION , IT is no longer an Amity of Virtue , but of Design , when we seek our Own Interest , under Colour of obliging Others ; and men of Frankness and Simplicity , are the most easily Impos'd upon , where they have Craft and Treachery to deal withal . The Imposture , in Truth , can hardly Miscarry , where there is a full Confidence on the One side , and a Plausible Address and Disposition on the Other ; Wherefore 't is good to be Wary , but so as not to be Inexorable , where there is but any place for Charity it self to hope for better things ; Not but that a Supine , Credulous Facility exposes a man to be both a Prey , and a Laughing stock , at once . 'T is not for us to judg of the good Faith of mens Intentions , but by the Light we receive from their Works . We may set up this for a Rule however , that where the Adviser is to be evidently the Better for the Council , and the Advised , in Manifest Danger to be the worse for 't , there 's no Medling . The Crow's Counsel was good enough in itself ; but it was given with a fraudulent Intention . FAB . XIII . A Fox and a Raven . A Certain Fox spy'd out a Raven upon a Tree with a Morsel in his mouth , that set his Chops a watering ; but how to come at it was the Question . Ah thou Blessed Bird ! ( says he ) the Delight of Gods , and of Men ! and so he lays himself forth upon the Gracefulness of the Ravens Person , and the Beauty of his Plumes ; His Admirable Gift of Augury , &c. And now , says the Fox , If thou hadst but a Voice answerable to the rest of thy Excellent Qualities , the Sun in the Firmament could not shew the World such Another Creature . This Nauseous Flattery sets the Raven immediately a Gaping as Wide as ever he could stretch , to give the Fox a taste of his Pipe ; but upon the Opening of his Mouth , he drops his Breakfast , which the Fox presently Chopt up , and then bad him remember , that whatever he had said of his Beauty , he had spoken Nothing yet of his Brains . The MORAL . There 's hardly any man Living that may not be wrought upon more or less by Flattery : For we do all of us Naturally Overween in our Own Favour : But when it comes to be Apply'd once to a Vain Fool , it makes him forty times an Arranter Sot than he was before . REFLEXION . THIS Fable shews us the Danger and the Nature of Flattery . It calls Good Things by Ill Names , and Ill by Good ; but it will never be out of Credit , so long as there are Knaves to Give it , and Fools to Take it . It is never more Pernicious than in the Courts of Great Princes , because a good deal of it looks like Duty ; as in private Cases , it carries a face of Friendship . The way to Rise is to Please , and whatever is gotten by 't , comes by Treachery . 'T is a Design that endangers both Body , Soul , and Estate ; and not One Man of a Million that 's Proof against it . But Great and Good Men will rather look for their Character in the Writings and Precepts of the Philosophers , than in the Hyperboles of their Flatterers . For they know very well that Wise Books are the Only True Friends . There 's a Fawning , Crafty Knave , and a Vain , Easie Fool , well met , in this Fable of the Fox and the Raven ; which is no more at last , than One sort of Rascal Cajoling Another ; And then to shew us , both that Impudence will stick at Nothing , and that a Self-Conceited Fop will swallow Any thing , the Raven's Beauty forsooth , and his Voice are the Topiques , that Reynard has made choice of to Dilate upon . The two main Ends of Flattery , are Profit , or Safety , though there are many others too that are less Principal ; but in some respect or other , Reducible to these Heads . The One is too Mercenary , and the Other too Servile , for a man of Worth. There are also several sorts and degrees of it under this Division ; and divers ways of Address and Application . But Flattery is Flattery still , and the Moral extends to All. 'T is in it self an Unmanly , Slavish Vice ; but it is much Worse yet for the Alliance it has to Hypocrisie : for while we make other people think Better of themselves than they Deserve , we make them think Better of Us too than We Deserve : For Self-love and Vanity on the One hand , Assists the Falseness and the Considence on the Other , while it serves to confirm weak Minds in the Opinion they had of Themselves before ; and makes them Parties , effectually , in a Conspiracy , to their Own Ruin. The Measures , and the Artifices of it are Many , and in divers Cases so like Sincerity , that what betwixt Custom , and the Nature of the Thing , it looks , in truth , like a Virtue , and a Duty ; that is to say , where it is so manag'd , as to be rather Instructive than pussing up . As for Example , for a body to say , [ This or That was Wisely foreseen , ] Or [ You intend , I presume , to go This or That Way to Work : ] and the like . Such an Insinuation as this is , carries the Force in it of a Tacite , and a prudent Advice ; for it both serves to point out the Reason of the thing , and it preserves the Decency of that Respect which ought to go along with it . 'T is a good Hint , the very suggesting of such or such a Precaution , though the consideration perhaps never came near the t' others Thought . But there is a certain Habitual Meanness of Soul , which has so far prevail'd in the World , that Common Civility is no less Tainted by Course and Custom , than Friendship and Conversation is by Corruption . It is the Parasites Act to cast himself into all Shapes that may sort with the Figure of his Patron , in what Post , Function , or Administration soever ; and to frame the Air and Countenance of his Words , Looks , and Actions accordingly , with a respect to his Power , Wisdom , Conduct , Bravery , Generosity , Justice , or what other Subject he thinks fit to treat upon . So that let him be never so Perfidious , Shallow , Rash , Timorous , Envious , Malicious , Proud , Covetous , &c. a Little Court Holy-Water Washes off all Stains . And what is this upon the Main now , but an Exchange of Air for Substance , and parting with All that either is , or ought to be Dear to us , for a Song . The Flatterer , first Counsels his Patron to his Loss ; and then betrays him into the making himself Ridiculous ; as what can be more so , than for a Raven to Value Himself upon his Croaking , or an Asse upon his Braying ? The only Benefit , or Good of Flattery is this ; that by Hearing what we are Not ; we may be Instructed what we Ought to be . FAB . XIV . An Old Lion. A Lion that in the Days of his Youth and Strength , had been very Outrageous and Cruel , came in the end to be Reduced by Old Age , and Infirmity , to the last Degree of Misery , and Contempt : Insomuch that All the Beasts of the Forrest ; some out of Insolence , others in Revenge , some in fine , upon One Pretence , some upon Another , fell upon him by Consent . He was a Miserable Creature to all Intents and Purposes ; but Nothing went so near the Heart of him in his Distress , as to find himself Batter'd by the Heel of an Asse . The MORAL . A Prince that does not secure Friends to Himself while he is in Power and Condition to oblige them , must never expect to find Friends , when he is Old and Impotent , and no longer Able to do them any Good. If he Governs Tyrannically in his Youth , he will be sure to be Treated Contemptuously in his Age ; and the Baser his Enemies are , the more Insolent , and Intollerable will be the Affront . REFLEXION . This may serve for a Lesson to men in Power , that they Treasure up Friends in their Prosperity , against a time of Need ; for He that does not Secure himself of a stock of Reputation in his Greatness , shall most Certainly fall Unpity'd in his Adversity : And the Baser his Enemies are , the more insupportable is the Insolence , and the forwarder will they be to Trample upon him . The Case of this Miserable Old Lion may serve to put Great Men in mind , that the Wheele of Time , and of Fortune is still Rolling , and that they themselves are to lie down at last in the Grave with Common Dust : And without any thing to support them in their Age , but the Reputation , Virtue and Conscience of a well spent Youth . Nay Age it self , is well-nigh sufficient to Deface every Letter and Action in the History of a Meritorious Life . For Old Services are Bury'd under the Ruines of an Old Carcass : But there are None yet that fall so Unpity'd ; so Just , so Necessary , and so Grateful a Sacrifice to the Rage and Scorn of the common People , as those that have rais'd themselves upon the Spoiles of the Publick : Especially when that Oppression is Aggravated with a Wanton Cruelty , and with Blood and Rapine , for the very love of Wickedness . It is a kind of Arrogance , in such a case , to be Honest , where 't is both a Fashion , and a Credit to be Other . The Lion is here upon his Death-Bed ; Not a Friend left him , nor so much as an Enemy , with either Fangs or Claws , that does not stand Gaping and Waiting for a Collop of him . Here he lies , Faint , Poor , and Defenceless , under the Judgment of Divine Vengeance , and the Animadversion of Humane Justice , both at once ; stung in his own Thoughts with the Guilty Remembrance of the Pride and Riot of his Youth , Abandon'd and Despis'd , by the Righteous Retaliation of Heaven it self : All his Sins , as well as all his Adversaries ; his Frauds , and Cruelties ; Broken Vows , Promises and Contracts , his Tyranny and Hypocrisie , and the Iniquity , in fine , of All his Councels , and Practices for the Ruine of the Guiltless flying in the face of him . FAB . XV. An Asse and a Whelp . A Gentleman had got a Favourite - Spaniel , that would be still Toying , and Leaping upon him , Licking his Cheeks , and playing a Thousand pretty Gambles , which the Master was well enough pleas'd withall . This Wanton Humour succeeded so well with the Puppy , that an Asse in the House would needs go the same Gamesom Way to Work , to Curry favour for Himself too ; but he was quickly given to Understand , with a Good Cudgel , the Difference betwixt the One Play-Fellow and the Other . The MORAL . People that live by Example , should do well to look very Narrowly into the Force and Authority of the President , without Saying , or Doing Things at a Venture : for that may Become One Man , which would be Absolutely Intolerable in Another , under Differing Circumstances . REFLEXION . Under the Allegory of the Asse , is Insinuated the License of a Buffoon . There 's Mischief and Scandal in the very Sport , and Humour of it . There are some men that seem to have Brutal Minds wrapt up in Humane Shapes , Their very Caresses are Rude and Importune , and with Aesops Asse here , their very Complements deserve a Correction , rather than an Encouragement , or a Reward . All Creatures have somewhat in them peculiar to their Several Species ; and that Practice is still the Best which is most Consonant to the Nature of them , by a Common Instinct . The Fawnings of an Asse are as Unnatural as the Brayings would be of a Dog , and a man would as soon Chuse him for his Bed fellow as for his Play fellow . He that follows Nature is never out of his Way ; and that which is Best for every Man , is Fittest for him too . He does it with Ease and Success , whereas all Imitation is Puti'd , and Servile . FAB . XVI . A Lion and a Mouse . UPon the Roaring of a Beast in the Wood , a Mouse ran presently out to see what News : and what was it , but a Lion Hamper'd in a Net ! This Accident brought to her mind , how that she her self , but some few Days before , had fall'n under the Paw of a Certain Generous Lion , that let her go again . Upon a Strict Enquiry into the Matter , she found This to be That very Lion ; and so set her self presently to Work upon the Couplings of the Net ; Gnaw'd the Threds to pieces , and in Gratitude Deliver'd her Preserver . The MORAL . Without Good Nature , and Gratitude , Men had as good live in a Wilderness as in a Society . There is no Subject so Inconsiderable , but his Prince , at some time or Other , may have Occasion for him , and it holds through the Whole Scale of the Creation , that the Great and the Little have Need one of Another . REFLEXION . There is Nothing so Little , but Greatness may come to Stand in need on 't , and therefore Prudence and Discretion ought to have a place in Clemency , as well as in Piety and Justice . 'T is Doing as we would be done by ; and the Obligation is yet Stronger , when there is Gratitude , as well as Honour and Good Nature in the Case . The Generosity of the Lion , and the Gratitude of the Mouse ; The Power , the Dignity , and the Eminence of the One , and the Meanness of the Other ; do all Concur to the making of this a very Instructive Fable . Who would have thought that Providence should ever have lay'd the Life of a Lion at the Mercy of a Mouse ? But the Divine Wisdom that brings the Greatest Ends to pass by the most Despicable Means , Orders the Reward of Virtue , and the punishment of Vice , by Ways only known to it self , in token of an Approbation of the One , and a Dislike of the Other . Here 's a Recommendation of Clemency and Wisdom , Both in One ; for the Lion , in sparing the Life of the Mouse , sav'd his Own ; and has left us in this Fable , an Instance of a Grateful Beast , that will stand upon Record to the Confusion of many an Ungrateful Man ; that is to say , against those that in their Prosperity forget the Friends , that to their Loss and Hazard , stood by and succour'd them in their Adversity . This is a Sin of so odious and Dangerous an Example , that it puts even Piety , and Gratitude it self out of Countenance . And then the Tenderness on the other side , is Matter of Interest , and ordinary Prudence , as well as of Virtue . If this Lion had kill'd the Mouse , what would the other Mice have said or Done afterward , when they should have found the same Lion in the Toil ? [ Have a care Good People ; for this is He that killed our Sister , and we cannot save His Life , without Hazarding our Own. If the Huntsmen Kill Him , we are sure He 'll never Kill Us ; Beside that we shall have one Enemy the fewer for 't , when he 's gone . ] Now the Reason of Aesops Mouse here , works quite Another way . This Lion , ( says he ) gave Me my Life , when he had it at Mercy , and it is now My Turn , and Duty , to do what I can to preserve His. No Flesh , in fine , can be so Great , as not to tremble under the Force and Consequences of this President . FAB . XVII . A Sick Kite and her Mother . PRay Mother ( says a Sick Kite ) Give over these Idle Lamentations , and let Me rather have your Prayers . Alas ! my Child , ( says the Dam ) which of the Gods shall I go to , for a Wretch that has Robb'd All their Altars ? The MORAL . Nothing but the Conscience of a Virtuous Life , can make Death Easie to us ; Wherefore there 's No Trusting to the Distraction of an Agonizing , and a Death-bed Repentance . REFLEXION . THE Kite's Death-bed Devotion and Repentance works like the Charity and Piety of a great many Penitents we meet with in the World ; that after the Robbing of Temples , the prophaning of Altars , and other Violences of Rapine and Oppression , Build an Hospital perhaps , or some Little Alms-House , out of the Ruines of the Church , and the spoils of Widows and Orphans ; put up a Bill for the Prayers of the Congregation ; Wipe their Mouths , and All 's well again . But 't is not for a Wicked Life to trust to the Hazzards of an Uncertain State , and Disposition at the point of Death . When Men come to that Last Extremity once , by Languor , Pain , or Sickness ; and to lie Agonizing betwixt Heaven and Hell , under the stroke either of a Divine Judgment , or of Human Frailty , They are not commonly so sensible of their Wickedness , or so Effectually touch'd with the remorse of a true Repentance , as they are Distracted with the terrors of Death , and the Dark Visionary Apprehensions of what 's to come . People in that Condition do but discharge themselves of Burdensom Reflexions , as they do of the Cargo of a Ship at Sea that has sprung a Leak : Every thing is done in a Hurry , and men only part with their Sins in the one Case , as they do with their Goods in the other ; to Fish them up again , so soon as the storm is over . Grace must be very strong in these Conflicts , wholly to Vanquish the weaknesses of Distressed Nature . That certainly is none of the time to make Choice of for the Great Work of reconciling our selves to Heaven , when we are divided , and confounded betwixt an Anguish of Body , and of Mind : And the Man is worse than Mad that Ventures his Salvation upon that Desperate Issue . We have abundance of these Sick Kites in the World , that after a Sacrilegious Life , spent in the Robbing of the Church , would willingly be thought to Die in the Bosom of it . FAB . XVIII . A Swallow and other Birds . THere was a Country Fellow at work a Sowing his Grounds , and a Swallow ( being a Bird famous for Providence and Foresight ) call'd a company of Little Birds about her , and bad ▪ em take Good Notice what that Fellow was a doing . You must know ( says the Swallow ) that all the Fowlers Nets and Snares are made of Hemp , or Flax ; and that 's the Seed that he is now a Sowing . Pick it up in time for fear of what may come on 't . In short , they put it off , till it took Root ; and then again , till it was sprung up into the Blade . Upon this , the Swallow told 'em once for All , that it was not yet too Late to prevent the Mischief , if they would but bestir themselves , and set Heartily about it ; but finding that no Heed was given to what she said ; She e'en bad adieu to her old Companions in the Woods , and so betook her self to a City Life , and to the Conversation of Men. This Flax and Hemp came in time to be Gather'd , and Wrought , and it was this Swallows Fortune to see Several of the very same Birds that she had forewarn'd , taken in Nets , made of the very Stuff she told them off . They came at last to be Sensible of the folly of slipping their Opportunity ; but they were Lost beyond All Redemption first . The MORAL . Wise Men read Effects in their Causes , but Fools will not Believe them till 't is too late to prevent the Mischief . Delay in these Cases is Mortal . REFLEXION . MANY and Many a time has this been our own Case , both publick and private , when we would not Believe the Danger of things 'till the Evil was come upon us : But Good Council is cast away , upon the Arrogant , the Self-conceited , or the stupid , who are either too Proud to take it , or too Heavy to Understand it . The Sowing of Hemp-seed , and of Plot-seed is much at one . The Design , and the End are Destruction , Both Alike . The Swallow proposes the Preventing of ill Consequences in their Causes , and Obviating the Mischief Betimes : But that Counsel is either thrown off with a Raillery , or not minded at all : Governours would have enough to do , they Cry , to trouble their Heads with the Politiques of every Medling Officious Impertinent . Well! It takes Root ; shews itself in the Blade , Advances , and Ripens : And still the Swallow is but the same Fool over again , for continuing the same Advice . The Hemp comes at last to be pluckt-up , Pill'd , Dress'd , and Spun ; The Nets and Snares made and laid ; and yet all this while the Birds could never find a time to Bethink themselves , till they came to be Hamper'd , and Ruined past Recovery . What is all this but a perfect Emblem of the Method of Destroying Kingdoms and States . Cautions , or the common Ways of Anticipating , or Defeating 〈◊〉 , are below the Wisdom of men of Intrigue , and Cabal ; till at last , a Faction comes to be too hard for the Government . Now whether this befals a Kingdom by Envy , Ignorance , Conspiracy , Treachery , or Presumption , it comes all to a case , so long as it does the Work. It is the Bane of Society , and in truth , even of particular Persons too , when betwixt Laziness and Neglect , men slip all the Opportunities , with the Birds here in the Fable , of a Safe , and of a Happy Life . FAB . XIX . The Frogs Chuse a King. IN the days of Old , when the Frogs were All at liberty in the Lakes , and grown quite Weary of living without Government , they Petition'd Iupiter for a King , to the End that there might be some Distinction of Good and Evil , by Certain Equitable Rules and Methods of Reward and Punishment . Iupiter , that knew the Vanity of their Hearts , threw them down a Log for their Governour ; which , upon the first Dash , frighted the whole Mobile of them into the Mudd for the very fear on 't . This Panick Terror kept them in Awe for a while , 'till in good time , one Frog , Bolder than the Rest , put up his Head , and look'd about him , to see how squares went with their New King. Upon This , he calls his Fellow-Subjects together ; Opens the truth of the Case ; and Nothing would serve them then , but Riding a-top of him , Insomuch that the Dread they were in before , is now turn'd into Insolence , and Tumult . This King they said was too Tame for them , and Iupiter must needs be Entreated to send 'em Another : He did so , but Authors are Divided upon it , whether 't was a Stork , or a Serpent ; though whether of the Two soever it was , he left them neither Liberty , nor Property , but made a Prey of his Subjects . Such was their Condition in fine , that they sent Mercury to Iupiter yet once again for Another King , whose Answer was This : They that will not be Contented when they are Well , must be Patient when Things are Amiss with them ; and People had better Rest where they are , than go farther , and fare Worse . The MORAL . The Mobile are Uneasie without a Ruler : They are as Restless with one ; and the oftn'er they shift , the Worse they Are ; So that Government , or No Government ; a King of God's Making , or of the Peoples , or none at all ; the Multitude are never to be satisfied . REFLEXION . THIS Fable , under the Emblem of the Frogs , sets forth the Murmuring , and the Unsteadiness of the Common People ; that in a State of Liberty will have a King : They do not like him when they have him , and so Change again , and grow Sicker of the Next , than they were of the Former . Now the Bus'ness is only this : They are never satisfy'd with their present Condition ; but their Governors are still either too Dull , or too Rigid . 'T is a Madness for him that 's Free , to put himself into a state of Bondage , and rather than bear a Less Misfortune to Hazzard a Greater . This Allusion of the Frogs runs upon All Four ( as they say ) in the Resemblance of the Multitude , both for the Humour , the Murmur , the Importunity , and the subject-Matter of the Petition . Redress of Grievances is the Question , and the Devil of it is , that the Petitioners are never to be pleas'd . In one Fit they cannot be Without Government : In Another they cannot bear the Yoak on 't . They find Absolute Freedom to be a Direct State of War ; for where there 's no Means of either preventing Strife , or Ending it , the Weaker are still a Prey to the Stronger . One King is too Soft , and Easie for them ; Another too Fierce ! And then a Third Change would do Better they think . Now 't is Impossible to satisfie people that would have they know not what . They Beg and Wrangle , and Appeal , and their Answer is at last , that if they shift again , they shall be still Worse ; By which , the Frogs are given to Understand the very truth of the Matter , as we find it in the World , both in the Nature , and Reason of the Thing , and in Policy , and Religion ; which is , That Kings are from God , and that it is a Sin , a Folly , and a Madness , to struggle with his Appointments . FAB . XX. The Kite , Hawk , and Pigeons . THE Pigeons finding themselves Persecuted by the Kite , made Choice of the Hawk for their Guardian . The Hawk sets up for their Protector ; but under Countenance of That Authority , makes more Havock in the Dove-House in Two Days , than the Kite could have done in Twice as many Months . The MORAL . 'T is a Dangerous Thing for People to call in a Powerful and an Ambitious man for their Protector ; and upon the Clamour of here and there a Private person , to hazard the Whole Community . REFLEXION . IT is Highly Dangerous , and Imprudent , for a People in War to call in an Enemy-Prince to their Defence . There 's no Trusting a Perfidious Man , nor any Enmity like the Pretended Protection of a Treacherous Friend . There is no Living in this World without Inconveniences , and therefore People should have the Wit , or the Honesty , to take up with the Least , and to bear the Lot , which is not to be Avoided , with Honour , and Patience . How many Experiments have been made in the Memory of Man , both in Religion , and in State , to mend Matters , upon pretence that they were Uneasie , by making them Intolerable , And whence is This , but from a Mistaken Opinion of the Present , and as False a Judgment of the Future ! And all for want of Rightly Understanding the Nature and the Condition of Things , and for want of Foresight into Events . But we are Mad upon Variety , and so Sick of the Present , ( how much soever Without , or Against Reason ) that we Abandon the Wisdom , and the Providence of Heaven , and Fly from the Grievances of God's Appointment , to Blind Chance for a Remedy . This Fable in One Word was never more Exactly Moralized than in our Broils of Famous Memory . The Kite was the Evil Counsellour ; The Free-Born People that Complain'd of them were the Pigeons ; The Hawk was the Power or Authority that they Appeal'd to for Protection . And what did all this come to at Last ? The very Guardians that took upon them to Rescue the Pigeons from the Kite , destroy'd the Whole Dove-House , devour'd the Birds , and shar'd the Spoil among Themselves . FAB . XXI . A Dog and a Thief . AS a Gang of Thieves were at work to Rob a House , a Mastiff took the Alarum , and fell a Baying : One of the Company spoke him Fair , and would have Stopt his Mouth with a Crust : No , says the Dog , This will not do , for Several Reasons . First , I 'll take no Bribes to Betray my Master . Secondly , I am not such a Fool neither , as to sell the Ease and Liberty of my Whole Life to come , for a piece of Bread in Hand : For when you have Rifled my Master ; pray who shall Maintain Me ? The MORAL . Fair Words , Presents , and Flatteries are the Methods of Treachery in Courts as well as in Cottages , only the Dogs are Truer to their Masters than the Men. REFLEXION . WHEN Ill Men take up a Fit of Kindness all on a sudden , and appear to be Better Natur'd than Usual , 't is Good Discretion to suspect Fraud , and to lay their Words , and their Practices together : The Greater the Trust , the Greater is the Treachery , and the Baser is the Villany too . This Moral reaches to All sorts of Trustees whatsoever . It were well if All Two-Footed Servants were but as Faithful to their Masters as This Four-Legg'd Animal . A Loaf of Bread was as much to Him as a Bag of Guineas to a Great-Officer ; And why should not the One make as much Conscience of Betraying his Patron for Gold , as the Other of doing it for a Crust ? Beside the Right Reasoning of the Dog uppon the Consequence of Things . If I take Your Bread , ( says he ) You 'll Rob My Master . But in the Other case it is not so much a Deliberation of what will follow upon 't , as a kind of Tacit Composition , that does as good as say [ For so much Mony I 'll shut my Eyes , and let You Rob my Master . ] Here 's an Emblem now , of the Foresight , Fidelity , and Duty of a Trusty Servant , on the One hand , and of the Flattery , Arts and Practices that are Employ'd by Evil Men to Corrupt him on the Other . Under the figure of This Faithful Trusty Servant ; is Couch'd a Lecture to All men of Business ; let them be Councellors , Confidents , Favourites , Officers , Soldiers , Traders , or what you will. For there are Good and Bad of All Kinds and Professions . So that Aesop's Dog is a Reproach to False Men. Publick Persons have their ways of Temptation , and Address , as well as Private . And He that suffers a Government to be Abus'd by Carelesness , or Neglect , does the Same thing , with Him that Maliciously and Corruptly sets himself to Cozen it . This holds as well too in the Private Case of being either Principal or Accessory to the Robbing of a House ; Only the Former , is a Treachery of a Deeper Dye . There are Loaves at the Gates of Courts and Palaces , as well as at the Door of a Cottage ; and to Encourage the Abuse , there are a Thousand Quirks to avoid the Stroke of the Law , though None to Avoid the Guilt of the Sin. There needs no Contract Express ; No Explicit Confederacy ; for the Consent , and the Assistance is Imply'd in receiving the Present ; Or according to the Word in Fashion , the [ Acknowledgment : ] which is only a Softer Name for a Bribe . Now this Acknowledgment is of the Nature of a Direct Bargain , where the Sum , or the Reward is agreed upon before the Thing be done ; though there 's room yet for a Distinction , even in These Cases , betwixt what 's done Openly and Barefac'd , and a Thing that 's done in Hugger mugger , under a Seal of Secrecy and Concealment . But the Conscience at last is the Best Judg of the Fraud . And without any more Words , the Dog in the Fable perform'd All the Parts of a Trusty Servant . FAB . XXII . A Wolf and a Sow . A Wolf came to a Sow that was just lying down , and very kindly offer'd to take care of her Litter . The Sow as Civily thank'd her for her Love , and desir'd she would be pleas'd to stand off a little , and do her the Good Office at a Distance . The MORAL . There are no Snares so Dangerous as those that are laid for us under the Name of Good Offices . REFLEXION . ALL Men are not to be Believ'd , or Trusted in All Cases ; for People Generally Speaking are kind to their Neighbours for their Own Sakes . [ Timeo Danaos , & Dona ferentes ] A Wise Man will keep himself upon his Guard against the whole World , and more Especially against a Known Enemy , but most of All against that Enemy in the Shape of a Friend . As the S●…w had more Wit than to Entertain a Wolf for her Nurse . FAB . XXIII . A Mountain in Labour . VVHen Mountains cry out , people may well be Excus'd the Apprehension of some Prodigious Birth . This was the Case here in the Fable . The Neighbourhood were All at their Wits end , to consider what would be the Issue of That Labour , and instead of the Dreadful Monster that they Expected , Out comes at last a Ridiculous Mouse . The MORAL . Much ado about Nothing . REFLEXION . WHAT are All the Extravagant Attempts and Enterprizes of Vain Men in the World , but Morals , more or less of This Fable ? What are Mighty Pretences , without Consideration , or Effect , but the Vapours of a Distemper , that like Sickly Dreams , have neither Issue nor Connexion ? And the Disappointment is not All neither ; for men make themselves Ridiculous , instead of Terrible , when this Tympany shall come to End in a Blast : and a Mountain to bring forth a Mouse . FAB . XXIV . An Asse and an Ungrateful Master . A Poor Asse , that what with Age , Labour , and Hard Burdens , was now worn out to the Stumps in the Service of an Unmerciful Master , had the Ill Hap one day to make a False Step , and to fall down under his Load . His Driver runs up to him Immediately , and Beats him almost to Death for 't . This ( says the Asse to himself ) is according to the Course of the Ungrateful World. One Casual Slip is enough to Weigh down the Faithful and Affectionate Services of Long Life . FAB . XXV . An Old Dog and his Master . AN Old Dog , that in his Youth had led his Master many a Merry Chase , and done him all the Offices of a Trusty Servant , came at last , upon falling from his Speed and Vigour , to be Loaden at Every turn with Blows and Reproaches for it . Why Sir , ( says the Dog ) My Will is as Good as ever it was ; but my Strength , and my Teeth are gone ; and you might with as good a Grace , and Every jot as much Justice , Hang me up because I 'm Old , as Beat me because I 'm Impotent . The MORAL of the two FABLES above . The Reward of Affection and Fidelity must be the Work of another World : Not but that the Conscience of Well-Doing is a Comfort that may pass for a Recompence even in This ; in Despite of Ingratitude and Injustice . REFLEXION . THESE Fables are a Reproof to the Ungrateful Cruelty of those that will neither Forgive One Slip , nor Reward a Thousand Services , but take more Notice of a Particular Unlucky Accident , than of a General Laudable Practice . But One Stumble is enough to Deface the Character of an Honourable Life . It is a Barbarous Inhumanity in Great Men to Old Servants , to make the Failings of Age to be a Crime , without allowing the Past Services of Their Strength and Youth , to have been a Virtue . And This is found in Governments , as well as in Courts , and Private Families ; with Masters and Mistresses , as well as in States . 'T is a miserable Thing , when Faithful Servants fall into the hands of Insensible , and Unthankful Masters ; Such as Value Services only by the Profit they bring them , without any regard to the Zeal , Faith , and Affections , of the Heart , and pay them with Blows , and Reproaches in their Age , for the Use , Strength and Industry of their Youth . Nay Humane Frailty it self is Imputed to them for a Crime , and they are Treated Worse than Beasts for not being More than Men. Here 's an Old Drudging Curr turn'd off to Shift for Himself , for want of the very Teeth and Heels that he had lost in his Masters Service . Nay , if he can but come off for Starving , it passes for an Act of Mercy . Under These Circumstances , the Bare Sense of a Calamity is call'd Grumbling , and if a man does but make a Face upon the Boot , he 's presently a Male-Content . It may be a Question now , whether the Wickedness , or the Imprudence of this Iniquity be the more Pernicious ; for over and above the Inhumanity , 't is a Doctrine of Ill Consequence to the Master Himself , to shew the World how Impossible a Thing it is for a Servant to Oblige and Please him : Nay , it is some sort of Temptation also to Impiety and Injustice , when Virtue and Duty come to be made Dangerous . And yet it is not One Master perhaps of Twenty , all this while , that either directs , or takes Notice of These Indignities . It goes a Great Way , 't is true , Barely to Permit them . One while perchance the Master is not Aware of what is done , and then in Other Cases , it may fall out Effectually to be his Own Act , even against his Own Will : That is to say , when the Passions of Imperious , and Ill Natur'd Servants are Cover'd with the Name and Authority of their Patrons , in the Abuse of a Trust that was Plac'd in 'em for Honester , and for Nobler Ends. It is Congruous enough yet to Apply the Moral of This Fiction , rather to the Driver of the Asse , and to the Huntsman that Manag'd the Chase , than to the Master Himself : But the Asse and Dog were Beaten however , for being Old , and spent , in Despite of All the Bonds and Instincts of Honour , Piety , and Good Nature . FAB . XXVI . An Asse , an Ape , and a Mole . AN Asse and an Ape were Conferring Grievances . The Asse complain'd mightily for want of Horns , and the Ape was as much troubled for want of a Tail. Hold your Tongues Both of ye , says the Mole , and be Thankful for what you have , for the Poor Moles are Stark Blind , and in a Worse Condition than either of ye . FAB . XXVII . The Hares and the Frogs . ONce upon a time the Hares found themselves mightily Unsatisfy'd with the Miserable Condition they Liv'd in , and call'd a Council to Advise upon 't . Here we live , says one of 'em , at the Mercy of Men , Dogs , Eagles , and I know not how many Other Creatures and Vermine , that Prey upon us at Pleasure ; Perpetually in Frights , Perpetually in Danger ; And therefore I am absolutely of Opinion that we had Better Die once for All , than live at This rate in a Continual Dread that 's Worse than Death it self . The Motion was Seconded and Debated , and a Resolution Immediately taken , One and All , to Drown Themselves . The Vote was no sooner pass'd , but away they Scudded with That Determination to the Next Lake . Upon this Hurry , there leapt a Whole Shoal of Frogs from the Bank into the Water , for fear of the Hares . Nay , then my Masters , says one of the Gravest of the Company , pray let 's have a little Patience . Our Condition I find is not altogether so bad as we fancy'd it ; for there are Those you see that are as much affraid of Us , as we are of Others . The MORAL of the TWO Fables above . There 's No Contending with the Orders and Decrees of Providence . He that Made us knows what 's Fittest for us ; and Every man 's Own Lot ( well Understood and Manag'd ) is Undoubtedly the Best . REFLEXION . 'T is the Intent of These Two Fables , to shew , that no People are so Miserable , but that at some Time or Other , in some Thing or Other , they have Reason to Account themselves Happy . And if they would but duly consider , how it is with many of their Neighbours , they would find it their Duty to be Thankful , that it is no Worse with Themselves . It is some Relief to the Miserable to shew them that there are Others yet more Miserable , and there is not any thing so Timerous , but something else is affraid of It. There are Those , 't is True , that Die for the very Fear of Death , and Plunge themselves into Certain Misery , upon the Bare Apprehension of it : But this comes rather from their Spleen , than their Misfortune . Since so it is , that Nature Provides for the Necessities of All Creatures , and for the Well-Being of Every One in it's kind : And since it is not in the Power of any Creature to make it self Other than what by Providence it was Design'd to be ; what a Madness is it to Wish our selves Other than what we Are , and what we Must continue to Be : Since the Thing is Bounded , and the Whole Matter Pre-Determin'd . Every Atome of the Creation has its Place Assign'd : Every Creature has its Proper Figure , and there is No Disputing with Him that Made it so . Why have not I This ? and why have not I That ? are Questions for a Philosopher of Bedlam to ask ; and we may as well Cavil at the Motions of the Heavens , the Vicissitude of Day and Night , and the Succession of the Seasons , as Expostulate with Providence upon any of the rest of Gods Works . The Asse would have Horns , and the Tinker would fain be in Bed with my Lady . The Ape would have a Tail ; and why should not a Mountebank Complain that he is not a Minister of State or Iustice ? But in short , the Poor , Wretched , Blind Mole puts in with her Doctrine to take up the Quarrel . And what 's the Case of the Hares now , but an Instance to Fortifie us against Panick Frights and Terrors , for Trivial Causes ; where the Fears are a great deal more Terrible than the Dangers ? In All These Cases , we fancy our selves much more Miserable than we Are , for want of taking a True Estimate of Things . We fly into Transports without Reason , and Judge of the Happiness , or Calamity , of Humane Life , by False Lights . A Strict Enquiry into the Truth of Matters will Help us in the One , and Comparison will set us Right in the Other . The Dogs and the Eagles Frighted the Hares ; The Hares Frighted the Frogs , and the Frogs , Twenty to One , Frighted something else . This is according to the Course of the World , One Fears Another , and some body else is affraid of Him. It may seem to be a kind of a Malicious Satisfaction , that One Man 〈◊〉 from the Misfortunes of Another . But the Philosophy of This Reflexion stands upon Another Ground ; for Our Comfort does not Arise from Other peoples being Miserable , but from This Inference upon the Ballance , That we suffer only the Lot of Humane Nature : And as we are Happy or Miserable , compar'd with Others , So Other People are Miserable or Happy Compar'd with Us : By which Justice of Providence , we come to be Convinc'd of the Sin , and the Mistake of our Ingratitude . What would not a man give to be Eas'd of the Gout or the Stone ? Or supposing an Incurable Poverty on the One Hand , and an Incurable Malady on the Other ; Why should not the Poor Man think himself Happier in his Rags , than the Other in his Purple ? But the Rich Man Envies the Poor mans Health , without considering his Want ; and the Poor Man Envies the Others Treasure without considering his Diseases . What 's an Ill Name in the World to a Good Conscience within Ones self ? And how much less Miserable upon the Wheel , is One man that is Innocent , than Another under the Same Torture that 's Guilty . The Only Way for Hares and Asses , is to be Thankful for what they Are , and what they Have , and not to Grumble at the Lot that they must bear in spite of their Teeth . FAB . XXVIII . A Wolf , Kid , and Goat . A Goat that was going out one Morning for a Mouthful of Fresh Grass , Charg'd her Kid upon her Blessing , not to Open the Door till she came back , to any Creature that had not a Beard . The Goat was no sooner out of sight , but up comes a Wolf to the Door , that had Over-heard the Charge ; and in a Small Pipe calls to the Kid to let her Mother come in . The Kid smelt out the Roguery , and bad the Wolf shew his Beard , and the Door should be Open to him . The MORAL . There never was any Hypocrite so Disguis'd , but he had some Mark or Other yet to be known by . REFLEXION . HERE is Prudence , Caution , and Obedience , recommended to us in the Kids refusal to Open the Door ; and here is likewise set forth in the Wolf , the Practice of a Fraudulent , and a Bloody Impostor . This Moral runs through the Whole Business of Humane Life , for so much as the Plot is carry'd on against the Simple and the Innocent , under False Colours , and Feigned Pretences . There are Wolves , in Policy , as well as in Mythology ; and if the Kids Obedience had not been more than her Sagacity , she would have found , to her Cost , the Teeth of a Wolf , in the mouth of a Goat ; and the malice of an Enemy cover'd under the Voice and Pretence of a Parent . FAB . XXIX . A Dog , a Sheep , and a Wolf. A Dog brought an Action of the Case against a Sheep , for some Certain Measures of Wheat , that he had lent him . The Plaintiff prov'd the Debt by Three Positive Witnesses , The Wolf , the Kite , and the Vultur , ( Testes Probi & Legales ) The Defendent was cast into Costs and Damages , and forc'd to sell the Wool off his Back to Satisfie the Creditor . The MORAL . ' T is not a Straw matter whether the Main Cause be Right or Wrong , or the Charge True or False ; Where the Bench , Iury and Witnesses are in a Conspiracy against the Pris'ner . REFLEXION . NO Innocence can be Safe , where Power and Malice are in Confederacy against it . There 's No Fence against Subornation , and False Evidence . What Greater Judgment can befall a Nation , than for Sheep to be made Trespassers , and Wolves , Kites , and Vulturs to set up for Witnesses ! This is a Large Field , if a body would Amplifie upon it : But the History of of the Age in Memory will be the Best Moral of This Fable . There 's No Living however without Law : and there 's No Help for 't in many Cases , if the Saving Equity be Over-rul'd by the Killing Letter of it . 'T is the Verdict that does the Business ; but 't is the Evidence , True , or False that Governs the Verdict . So that , ( as it sometimes falls out ) the Honour of the Publick may come to be Concern'd in the Defence and Support of an Undetected Perjury . The only Danger is the giving too much Credit to the Oaths of Kites and Vulturs . That is to say , of Witnesses so Profligate as to bring a Scandal even upon Truth it self , where it is so Asserted . FAB . XXX . A Countryman and a Snake . THere was a Snake that Bedded himself under the Threshold of a Country-House : A Child of the Family happen'd to set his Foot upon 't ; The Snake bit him , and he Di'd on 't . The Father of the Child made a Blow at the Snake , but Miss'd his Aim , and only left a Mark behind him upon the Stone where he Struck . The Countryman Offer'd the Snake , some time after This , to be Friends again . No , says the Snake , so long as you have This Flaw upon the Stone in Your Eye , and the Death of the Child in your Thought , there 's No Trusting of ye . The MORAL In Matter of Friendship and Trust , we can never be too Tender ; but yet there 's a Great Difference betwixt Charity and Facility . We may Hope Well in many Cases , but let it be without Venturing Neck , and All upon 't , for New-Converts are Slippery . REFLEXION . 'T is Ill Trusting a Reconcil'd Enemy ; but 't is Worse yet , to Proceed at One Step , from Clemency and Tenderness , to Confidence and Trust : Especially where there are so many Memorials in Sight , for Hatred and Revenge to work upon . 'T is Generous however to Forgive an Enemy ; though Extremely Hazardous to Grace him in the doing of an Ill Thing , with the Countenance of a Deference to his Merit . Nay , a Bare Easiness of Pardoning has but too often the Force of a Temptation to Offend again . 'T is a Nice Business to Indulge on the Left Hand , without Punishing on the Right , for there must be No Sacrificing of a Faithful Friend to the Generosity of Obliging a Mortal Enemy . But the Case is then most Deplorate when Reward goes over to the Wrong side , and when Interest shall be made the Test and the Measure of Virtue . Upon the whole Matter , the Countryman was too Easie , in Proposing a Reconciliation ; ( the Circumstances duly Consider'd ) And the Snake was much in the Right on the Other hand , in not entertaining it from a man that had so many Remembrancers at Hand still , to Provoke him to a Revenge . 'T is a great Errour to take Facility , for Good Nature : Tenderness , without Discretion , is no better than a mere Pardonable Folly. FAB . XXXI . A Fox and a Stork . THere was a Great Friendship once betwixt a Fox and a Stork , and the Former would needs Invite the Other to a Treat . They had Several Soups serv'd up in Broad Dishes and Plates , and so the Fox fell to Lapping , Himself , and bad his Guest Heartily Welcom to what was before him . The Stork found he was Put upon , but set so Good a Face however upon his Entertainment ; that his Friend by All means must take a Supper with Him That night in Revenge . The Fox made Several Excuses upon the Matter of Trouble and Expence , but the Stork in fine , would not be said Nay ; So that at last , he promis'd him to come . The Collation was serv'd up in Glasses , with Long Narrow Necks , and the Best of Every thing that was to be had . Come ( says the Stork to his Friend ) Pray be as Free as if you were at home , and so fell to 't very Savourly Himself . The Fox quickly found This to be a Trick , though he could not but Allow of the Contrivance as well as the Justice of the Revenge . For such a Glass of Sweet-Meats to the One , was just as much to the Purpose , as a Plate of Porridge to the Other . The MORAL . 'T is allowable in all the Liberties of Conversation to give a Man a Rowland for his Oliver , and to pay him in his Own Coin , as we say ; provided always that we keep within the Compass of Honour , and Good Manners . REFLEXION . AESOP has here given us the Fiction of a Case , wherein it may not be Amiss to repay an Abuse in its own Kind . The Mockery of the Fox was a Reproach , as it Hit the Stork on the Weak side ; but That which was Rudeness , and Ill Nature in the Aggressor , was only a Monitory Justice , and a Discreet Sharpness in the Other . But This is the Fate Commonly of Drolls and Buffoons , that while they think to make Sport with Others , they serve only in the conclusion for a Laughing Stock Themselves . There 's Nothing looks Sillier than a Crafty Knave Out-witted , and Beaten at his Own Play. The Foxes Frolick went too far , in regard it was both upon an Invitation , and under his Own Roof . Now the Return of the Stork was only a Quid pro Quo , and a Warrantable Revenge , even according to the Rules of Good Manners , and Good Fellowship ; for the Fox's leading the Humour gave the Other not only a Provocation , but a kind of a Right to Requite him in his Own Way : Beside that it was the Cleverer Mockery of the Two. This may serve to Reprove Those Liberties in Conversation that pass the Bounds of Good Nature , Honour , Honesty , and Respect . When they Exceed These Limits , they Degenerate into Scurrility , Scandal , and Reproach : for in All Cases , an Eye must be had to the Due Circumstances of Measure , Time , Place , Occasion , and Person . The Laws of Humanity , and Hospitality must be kept Sacred upon any Terms : for the Wounding of a Friend for the sake of a Jest , is an Intemperance , and an Immorality , not to be Endur'd . There was somewhat of This in the Fox's leading the Frolique . FAB . XXXII . A Fox and a Carv'd Head. AS a Fox was Rummidging among a Great many Carv'd Figures , there was One very Extraordinary Piece among the Rest. He took it up , and when he had Consider'd it a while , Well , ( says he ) What Pity 't is , that so Exquisite an Outside of a Head should not have one Grain of Sense in 't . The MORAL . ' T is not the Barber or the Taylor that makes the Man ; and 't is No New Thing to see a Fine Wrought Head without so much as One Grain of Salt in 't . REFLEXION . MANY a Fool has a Fair Out-side , and Many a Man of Fortune , and 〈◊〉 has not so much as Common Sense . We have a Whole World of Heads to Answer the Drift of This Emblem : But there is No Judging however by the Senses , of Matters that the Senses can take No Cognizance of ; as Virtue , Wisdom , and the Like . The Excellency , in fine , of of the Soul is above the Beauty of the Body : Not but that the Graces of the One , and the Endowments of the Other , may Encounter sometimes , ( how rarely soever ) in One and the Same Person . But Beauty and Judgment are so far yet from being Inseparable , that they seem Effectually to Require , More or Less , a Diversity of Temperament : Beside that More Care is taken to Cultivate the Advantages of the Body than those of the Mind . To Wrap up all in a Word , the World it self is but a Great Shop of Carv'd Heads ; and the Fox's Conceit will hold as well in the Life , as in the Fiction . FAB . XXXIII . A Daw and Borrow'd Feathers . A Daw that had a mind to be Sparkish , Trick'd himself up with all the Gay-Feathers he could Muster together : And upon the Credit of these Stoll'n , or Borrow'd Ornaments , he Valu'd himself above All the Birds in the Air Beside . The Pride of This Vanity got him the Envy of all his Companions , who , upon a Discovery of the Truth of the Case , fell to Pluming of him by Consent ; and when Every Bird had taken his Own Feather ; the Silly Daw had Nothing left him to Cover his Nakedness . The MORAL . We steal from one Another all manner of Ways , and to all manner of Purposes ; Wit , as well as Feathers ; but where Pride and Beggery Meet , people are sure to be made Ridiculous in the Conclusion . REFLEXION . EVERY thing is Best , and Every Man Happiest , in the State and Condition wherein Nature has Plac'd them ; But if Daws will be setting up for Peacocks , or Asses for Lions , they must Expect , and Content themselves to be Laugh'd at for their Pains . The Allusion of the Daw here , and his Borrow'd Feathers , Extends to All sorts of Impostors , Vain Pretenders , and Romancers , in Feats of Arms , State , Love , or the Like . It Points also at the Empty Affectation of Wit and Understanding ; in which case , it fares as it does with men that set up for Quality , Birth , and Bravery , upon the Credit of a Gay Out-side ; for Authors may be Cozen'd upon the Tick , as well as Taylors : Nay , we have seen some , even of our First Rate Writers , that have been Better at Disguising other Peoples Works , than Furnishing any thing of their Own ; That is to say ; upon the taking of them to pieces , the Stuff and Trimming is found to be Wholly Stol'n , and New-Fourbish'd ; and Nothing , in short , that they can Assume to Themselves but the Needle and Thread that Tackt the Composition together . Now when these Plagiaries come to be Stript of their Borrow'd , or Pilser'd Ornaments , rhere's the Daw in the Fable truly Moraliz'd . FAB . XXXIV . An Ant and a Fly. THere happen'd a Warm Dispute betwixt an Ant and a Fly. Why , Where 's the Honour , or the Pleasure in the World , says the Fly , that I have not My Part in ? Are not All Temples and Palaces Open to me ? Am not I the Taster to Gods and Princes , in All their Sacrifices and Entertainments ? Am I not serv'd in Gold and Silver ? And is not my Meat and Drink still of the Best ? And all This , without either Mony or Pains . I Trample upon Crowns , and Kiss what Ladies Lips I please . And what have You now to Pretend to all this While ? Why , says the Ant , You Value Your self upon the Access You have to the Altars of the Gods , the Cabinets of Princes , and to All Publick Feasts and Collations : And what 's all This but the Access of an Intruder , not of a Guest . For People are so far from Liking Your Company , that they Kill ye as fast as they can Catch ye . You 're a Plague to 'em Wherever You Come . Your very Breath has Maggots in 't , and for the Kisse you Brag of , what is it but the Perfume of the Last Dunghil you Touch'd upon , once Remov'd ? For My Part , I live upon what 's my Own , and Work Honestly in the Summer to Maintain my self in the Winter ; Whereas the whole Course of Your Scandalous Life , is only Cheating or Sharping , one Half of the Year , and Starving , the Other . The MORAL . Here 's An Emblem of Industry , and Luxury , set forth at large : with the Sober Advantages , and the Scandalous Excesses of the One and of the Other . REFLEXION . THIS Fable Marks out to us the Difference betwixt the Empty Vanity of Ostentation , and the Substantial Ornaments of Virtue . It shews that the Happiness of Life does not lie so much in the Enjoying of small Advantages , as in living free from Great Inconveniences , and that an Honest Mediocrity is Best . The Fly stands up for the Pride , the Luxury , and the Ambition of Courts , in the preference of Palaces , to Caves , and Private Retreats . The Ant contents her self with the Virtue of Sobriety , Retirement , and Moderation : She lives upon her Own , Honestly Gotten and Possess'd , without either Envy or Violence ; Whereas the Fly is an Intruder , and a Common Smell-Feast , that Spunges upon Other peoples Trenchers . A Man can hardly fancy to himself a Truer Image of a Plain , Honest , Country Simplicity , then the Ants part of the Dialogue in This Fable . She takes pains for What she Eats ; Wrongs No body ; and so Creates No Enemies ; She wants Nothing , and she Boasts of Nothing ; Lives Contented with her Own , and Enjoys all with a Good Conscience . This Emblem recommends to us the Blessings of a Virtuous Privacy , according to the just Measures of Right Nature , and in Few Words , comprizes the Sum of a Happy State. The Fly , on the Contrary , leads a Lazy , Voluptuous , Scandalous , Sharking Life ; Hateful wherever she comes , and in Perpetual Fears and Dangers . She flutters , 't is true , from place to place , from Feast to Feast , Brags of her Interest at Court , and of Ladies Favours : And what 's This Miserable Insect at last , but the very Picture of one of our Ordinary Trencher-Squires , that spend their time in Hopping from One Great man's Table to Anothers , only to Pick up Scraps , and Intelligence , and to Spoil Good Company ! I cannot see one of These Officious , Humble Companions , Skipping up and down from Levée to Levée , and making himself Necessary , wherever he thinks fit to be Troublesome : I cannot hear a Finical Fop Romancing , how the King took him aside at such a time ; What the Queen said to him at Another ; How many Ladies fell out who should have him to her self ; What Discourse pass'd ; Where he is to Eat to morrow ; What Company ; What Dishes ; What Wine ; Who Loves Who ; and what Intrigues are afoot in Church and State , &c. Without More Words I cannot Hear the Chat , or see the Vanity of these Pragmatical Empty Busie-Bodies without thinking of the Fly in the Fable . And This Application was the True End of Writing it . FAB . XXXV . A Frog and an Oxe . AS a Huge Over-grown Oxe was Grazing in a Meadow , an Old Envious Frog that stood Gaping at him hard by , call'd out to her Little Ones , to take Notice of the Bulk of That Monstrous Beast ; and see , says she , if I don't make my self now the Bigger of the Two. So she Strain'd Once , and Twice , and went still swelling on and on , till in the Conclusion she Forc'd her self , and Burst . The MORAL . Betwixt Pride , Envy , and Ambition , men fancy Themselves to be Bigger than they are , and Other People to be Less : And This Tumour Swells it self at last 'till it makes All Fly. REFLEXION . THIS Fancy is a Lash upon Those that set up to Live above their Quality and Fortune , and pretend to spend Penny for Penny with men of Twenty times their Estate , and therefore must needs Burst in the Conclusion ! But Pride and Ambition Pushes men forward , not only to Extravagances , but Impossibilities , though to the Certain Undoing of the Weaker and the Meaner : When they come to Vie Power and Expence with Those that are too High , and too many for them . Men that would be Bigger than God has made them , must e'en Expect to fall to Nothing . This Affectation strikes upon All the Weaknesses that Pride , Envy , or Ambition can fancy to it self , provided always that we do not take Emulation for Envy . In One Word , when men's Hearts and Thoughts are puff'd up into a Desire of Things Unnatural , the Tumour is Incurable . But they are Weak Minds commonly , that are Tainted with This Evil. They take False Measures , both of Themselves , and of Others , without considering the Limits , Bulk , Fortune , Ability , Strength , &c. or in truth , the very Nature of the Things , Matters , or Person in Question . They set up Competitors for Learning , Power , Estate , Policy ; They Censure their Betters , Despise their Equals , and Admire Themselves : But their Greatness all this while , is only in Imagination , and they make All fly with the Frog at last , by Straining to be Bigger than they Are , and Bigger than 't is possible for them to Be. FAB . XXXVI . An Asse and a Wolf. AN Asse had got a Thorn in 's Foot , and for want of a Better Surgeon , who but a Wolf at last , to draw it out with his Teeth ! The Asse was no sooner Eas'd , but he gave his Operator such a Lick under the Ear with his Sound Foot for his Pains , that he Stunn'd him , and so went his way . FAB . XXXVII . A Horse and a Lion. THere was an Old Hungry Lion would fain have been Dealing with a piece of Good Horse-Flesh that he had in his Eye ; but the Nag he thought would be too Fleet for him , unless he could Supply the want of Heels , by Artifice and Address . He puts himself into the Garb , and Habit of a Professor of Physick , and according to the Humour of the World , sets up for a Doctor of the College . Under this Pretext , he lets fall a Word or two by way of Discourse , upon the Subject of his Trade ; but the Horse Smelt him out , and presently a Crotchet came in his Head how he might Countermine him . I got a Thorn in my Foot T'other day , says the Horse , as I was Crossing a Thicket , and I 'm e'en quite Lame on 't . Oh , says the New Physician , Do but hold up your Leg a little , and I 'll Cure ye immediately . The Lion presently puts himself in posture for the Office ; but the Patient was too Nimble for his Doctor , and so soon as ever he had him Fair for his Purpose , gave him so Terrible a 〈◊〉 upon the Forehead with his Heel , that he laid him at his Length , and so got off with a whole Skin , before the Other could I ●…ccute his Design . The MORAL of the Two 〈◊〉 above . Harm Watch , Harm Catch , is but according to the Common Rule of Equity and Retaliation , and a very ●…arrantable Way of Deceiving the Deceiver . REFLEXION . THERE' 's No Trusting to the Fair Words of Those that have both an Interest , and an Inclination to Destroy us ; Especially when the Design is carrv'd on under the Masque of a Friendly Office. It is but reasonable to Oppose Art to Art , and where we suspect False-Play , to Encounter One Trick with Another : Provided always that it be Manag'd without breach of Faith , and within the Compass of Honour , Honesty , and Good Manners . The Wolfe had the same Design upon the Asse , that the Lion had upon the Horse ; and the Matter being brought to a Trial of Skill between them , the Countermine was only an Act of Self-Preservation . FAB ▪ XXXVIII . A Horse and an Asse . IN the Days of Old , when Horses spoke Greek and Latin , and Asses made Syllogisms , there happen'd an Encounter upon the Road betwixt a Proud Pamper'd Iade in the Full Course of his Carriere , and a Poor Creeping Ass , under a Heavy Burden , that had Chopt into the same Track with him . Why , how now Sirrah , says he , D' ye not see by these Arms , and Trappings , to what Master I belong ? And D' ye not Understand that when I have That Master of mine upon my Back , the Whole Weight of the State rests upon My Shoulders ? Out of the way thou slavish Insolent Animal , or I 'll Tread thee to Dirt. The Wretched Asse immediately Slunck aside , with this Envious Reflexion betwixt his Teeth . [ What would I give to Change Conditions with That Happy Creature there . ] This Fancy would not out of the Head of him , 'till it was his Hap some Few Days after to see This very Horse doing Drudgery in a Common Dung-Cart . Why how now Friend ( says the Ass ) How comes This about ? Only the Chance of the War , says the Other : I was a Soldiers Horse , you must know ; and my Master carry'd me into a Battel , where I was Shot , Hack'd , and Maim'd ; and you have here before Your Eyes the Catastrophe of My Fortune . The MORAL . The Folly , and the Fate , of Pride and Arrogance . The Mistake of Placing Happiness in any thing that may be taken away , and the Blessing of Freedom in a Mean Estate . REFLEXION . WE are to Gather from hence , that people would never Envy the Pomp and Splendour of Greatness , if they did but consider , either the Cares and Dangers that go along with it , or the Blessings of Peace , and Security in a Middle Condition . No man can be truly Happy , who is not every Hour of his Life prepar'd for the worst that can befall him . Now This is a State of Tranquility never to be Attain'd , but by keeping perpetually in our Thoughts the Certainty of Death , and the Lubricity of Fortune ; and by Delivering our selves from the Anxiety of Hopes and Fears . It falls Naturally within the Prospect of This Fiction to Treat of the Wickedness of a Presumptuous Arrogance , the Fate that Attends it ; The Rise of it ; and the Means of either Preventing , or Suppressing it ; The Folly of it ; The Wretched and Ridiculous Estate of a Proud man , and the Weakness of That Envy that is Grounded upon the mistaken Happiness of Humane Life . If a body may be Allow'd to Graft a Christian Moral upon a Pagan Fable , what was it but Pride and Arrogance that first threw Lucifer out of Heaven , and afterward , Adam out of Paradise ? [ Ye shall be as Gods ] was the Temptation ; an Impotent , and a Presumptuous Affectation of Vain-Glory was the Sin ; and a Malediction Temporal and Eternal was the Punishment . Now if the Charms of an Unruly Ambition could so far prevail upon the Angels Themselves in their Purity ; and upon Mankind in a State of Innocence , how Strict a Guard ought we then to keep upon our selves , that are the Children of disobedience , and bring the seeds of This Deadly Vanity into the World with us in our very Veins ? It is highly Remarkable , that as Pride , and Envy are the Two Passions , that above All Others give the Greatest Trouble to the Sons of Men , so are they likewise the First Emotions of the Mind that we take Notice of in our Approaches to the Exercise of our Reason . They begin with us in the Arms of our Nurses , and at the very Breasts of our Mothers ; for what 's the meaning of All the Little Wrangles and Contentions else , which Child shall be most made off ; or which Baby shall have the Gayer Coat ? So that These Affections are in truth , Connatural to us , and as We our selves grow up and Gather Strength , so do They ; and pass Insensibly from our Inclinations into our Manners . Now the Corruption must needs be Strong , where Humane Frailty strikes in so Early with it , and the Progress no less Mortal , where it is suffer'd to go on without Control : For what are all the Extravagances of the Leudest Life , but the more Consummated Follies and Disorders , of either a Mis-taught , or a Neglected Youth ? Nay , what are All the Publick Outrages of a Destroying Tyranny and Oppression , but Childish Appetites let alone 'till they are grown Ungovernable ? Beside , that it is Infinitely Easier to prevent Ill Habits , than to Master them ; As the Choaking of the Fountain is the surest Way to Cut off the Course of the River . It should be Consider'd too that we have the seeds of Virtue in us , as well as of Vice ; and when ever we take a Wrong Biass , 't is not out of a Moral Incapacity to do Better , but for want of a Careful Manage and Discipline , to set us Right at First . Wherefore Children should be Moulded while their Tempers are yet Pliant and Ductile . As Pride , for the Purpose , that Arises from a False Opinion of Things , should be Obviated by Enforming their Understandings . And so for Envy ; the very Disposition to it is to be Sweeten'd , as Flowing from a Certain Froward Tincture of Ill Nature . ( I speak This of the Malevolent , Canker'd Passion of Envy , which , in Effect , is Little or Nothing akin to the Silly Envy of the Ass here in the Fable . ) In One word , Children should be season'd betimes , and Lesson'd into such a Contempt , and Detestation of This Vice , as neither to practice it Themselves , nor to Approve it in Others . This is , in Little , the Foundation of a Virtuous Life , and there goes no more than Judging , and Acting Aright , to the Character of a Good Philosopher , a Good Christian , and a Good Man : For to Know , and to Do , is the Compendium of our Duty , It is not for Every Twatling Gossip yet , or some Empty Pedant , presently to Undertake This Province ; for it requires a Critical Nicety both of Wit , and of Judgment , to find out the Genius , or the Propensions of a Child , and to Distinguish betwixt the Impulses of Envy , and Those of Emulation : Betwixt the First Motions of a Churlish , and Impetuous Insolence , and Those of a Serene Greatness , and Dignity of Mind . It is not , I say , for Every Common Eye , or Hand , to Divide so Accurately betwixt the Good , and the Evil , the Gracious , and the Perverse , as to Hit the precise Medium of Encouraging the One , without Discouraging the Other . And This Faculty of Discerning is not enough neither , without a Watchful Assiduity of Application . The Just Season of Doing Things must be Nick'd , and All Accidents Observ'd and Improv'd ; for Weak Minds are to be as Narrowly Attended , as Sickly Bodies : To say Nothing of the Infinite Curiosity of the Operation , in the Forming of our Lives and Manners : And that not One man of Ten Thousand is Competently Qualify'd for the Office. Upon the Whole Matter there must be an Awe maintain'd on the One Hand , and at the same time , a Love and Reverence Preserv'd on the Other . And all this must be Order'd too with so Gentile a Softness of Address , that we may not Hazzard , either the Stifling , or the Quenching of Generous Inclinations , by bearing too Hard upon them , or the Licentiating of any thing that is Course and Vulgar , out of a foolish Facility or a Mistaken Pity . It is with our Passions , as it is with Fire and Water , they are Good Servants , but Bad Masters , and Subminister to the Best , and Worst of Purposes , at once . This is enough said , as to the Wickedness , and the Fate of Pride ; The Source and Danger of it , together with the only sure and Effectual Means of Remedy . The Moral leads me in the Next place , to Consider the Folly of both the Horse and the Ass ; The One , in Placing his Happiness upon any thing that could be Taken away ; and the Other , in Envying that Mistaken Happiness , under the Abuse of the same Splendid Illusion and Imposture . What Signifies a Gay Furniture , and a Pamper'd Carcass ; or any other Outward Appearance , without an Intrinsick Value of Worth and Virtue ? VVhat signifies Beauty , Strength , Youth , Fortune , Embroder'd Furniture , Gawdy Bosses , or any of Those Temporary , and Uncertain Satisfactions , that may be taken from us with the very next Breath we draw ? What Assurance can any man have of a Possession that Every Turn of State , Every Puff of Air , Change of Humour , and the least of a Million of Common Casualties may Deprive him of ? How many Huffing Sparks have we seen in the World , that in the same day have been both the Idols , and the Sport and Scorn of the same Slaves and Fools ? Nay , how many Emperours and Princes , that in the Ruff of All their Glory have been taken down from the Head of a Conquering Army , to the Wheel of the Victors Chariot ? VVhere 's that Advantage under the Sun that any but a Mad man would be Proud of ? Or where 's That Pride it self that any Mortal in his Right Wits , would not find Reason to be Ashamed of ? Take it singly , and what is there More in 't , than an Unnatural , and an Unmanly Tympany , that Rises in a Bubble , and spends it self in a Blast ? Take it in Complication , and we find a Thousand Weaknesses , Iniquities , and Vexatious Cutting Miseries wrapt up in 't . VVhat can be more Imprudent than to Affect Reputation by the Methods of Infamy ? To Aspire to Greatness by the ways of becoming Odious and Contemptible ? And to Propose the Erecting of a Mighty Fabrick , upon a Bottom that will Certainly sink under the Weight ? The Disappointments of Those that Build their Hopes in this World upon a False Basis , fall under These Three General Heads . The Advantages we Value our selves upon , may either be Taken from Us ; or We from Them : Or , which is much at One , we may be brought by a Thousand Accidents to lose the Use and Rellish of them . As first for the Purpose ; they may be taken from Us , by Cheats , Robberies , Subornations , False Oaths , Forgeries , Corrupt Judges ; To say nothing of Fires , Earthquakes , Tempests , Inundations , Insurrections , and Other Violences without Number . Secondly , We may be taken from Them , by as many Ways as there are out of This World. A Fly or a Hair shall do the Office of a Rope . And then for the Third Branch , an Indisposition , a Feaver , an Acute Pain , an Impetuous Passion , an Anxious Thought , Impotency and Old Age , shall do the Work of Taking away both the Gust , and the Comfort of them . Nay , the very Loss of One Pleasure is enough to Damp , if not to Destroy the Rellish of Another . But now to carry the Allusion One Step further yet ; It may be literally Asserted , that All Proud Men , over and above the Stroke of a Divine Judgment , are Miserable , even in Themselves , and that no Circumstances in This World can ever make them Other . Their Appetites are Insatiable , and their Hearts consequently never at Rest ; Whether it be Wealth , Power , Honour , Popular Esteem , or whatever else they pretend to . They Envy , and they are Envy'd . 'T is Impossible for them to be at rest , without Enjoying what it is Impossible for them to Attain . They live Gaping after More , and in a perpetual Fear of Losing what they have already . The Higher they are Rais'd , the Giddier they are ; the more Slippery is their Standing , and the Deeper the Fall. They are never Well , so long as Any thing is above them : And their Ambition carries them on to the Supplanting of their very Masters and Makers : When yet by a most Ridiculous Contradiction , they lie Effectually , ( in the very same Instant ) at the mercy of the men they most 〈◊〉 . [ The Silver , being Ten Thousand Talents , is given to Thee ( says Ahasuerus to Haman , ) The People also , to do with them , as it seemeth good unto Thee . Esther , Cap. 3. V. 11. ] Who would have Imagin'd now , that the Stiff Crossness of a Poor Captive , should ever have had the Power to make Haman's Seat so Uneasie to him ? Or that the want of a Cap , or a Cringe , should so Mortally Discompose him , as we find afterwards it did ! If Large Possessions , Pompous Titles , Honourable Charges , and Profitable Commissions ; If a Plentiful Issue , Court Favours , or the Flowing Bounty of a Gracious Prince , could have made This Proud man Happy , there would have been Nothing wanting to his Establishment . But All This did not do his Work , it seems ; neither , as big as he was , did there in Truth , need any Great Matter to Unsettle him . But he was as sure to sink under the Infirmity of his Own Mind , as if he had been Doom'd to Sink in the Fate of a Common Ruine . When Haman saw Mordecai in the Kings Gate , ( says the Text ) that he stood not up , nor Moved for him , he was full of Indignation against Mordecai . Nevertheless , Haman Refrained himself , and when he came Home , he sent and call'd for his Friends , and Teresh , his Wife ; and told them of the Glory of his Riches , and the Multitude of his Children , And All the Things wherein the King had Promoted him , and how he had Advanced him above the Princes and Servants of the King. Tea , Esther the Queen ( says he ) did let no man come with the King unto the Banquet that she had prepar'd , but my self ; and to morrow am I Invited unto her also with the King [ Yet All This Availeth Me Nothing , so long as I see Mordecai the Iew sitting at the Kings Gate , Esther , Cap. 5. V. 9. 10 , 11 , 12 , 13. ] This Instance of Haman's Case may serve , in a Good Measure , for a Moral to the Arrogance of the Horse here in the Fable ; only Haman's Pride was the more Invidious and Malicious of the Two. To Wind up the Story ; Mordecai was an Eye sore to Haman , and a Gallows of Fifty Cubits High was prepar'd for him by the Order of Haman , Cap , 5. V. 14. But the King , upon Examination of the Matter , Order'd Haman Himself to be Hanged . [ So they Hanged Haman upon the Gallows that he had prepared for Mordecai , Cap. 7. V. 10. ] Haman's Pride , in fine , was a Torment to him , and he was not only Punish'd By it , and For it , but by a Righteous Judgment of Retaliation , he suffer'd Death Himself upon the very Gibbet that he had provided for Another . How Wretched a Creature was Haman now , even in the Caresses of his Royal Master , and in the very Rapture of all his Glories ! And how Vain again were All the Marks and Ensigns of his Character and Power ; that were not able to support him against one Slighting Look of a Sorry Slave ! He had the World at Will , we see ; but All was as good as Nothing to him , so long as he saw Mordecai the Jew sitting in the Kings Gate . Where 's the Sober Man now , that would not rather chuse to be Mordecai in the Gate , upon These Terms , than to be Haman in the Palace ? The One had the Blessing of a Conscience that Fears Nothing but God ; the Other was Haunted with a Fantastical Weakness of Mind , that makes a man Dread Every thing , and stand in awe of his Own Shadow ! A Word , a Thought , an Imagination , a Countenance is enough to Break his Sleep , and to Shake the very Foundations of the Babel that he has Built . He fansies Every Bolt that 's Levell'd at his Vices , to be Pointed at his Person , and finds himself Wounded in the Morality of the most Innocent Reproofs . He 's a Slave to All Passions , All Accidents , and All sorts of Men. A Jest , a Banter , a Lampoon ; Nay a Glance , an Insinuation , or a Bare Casuality , with the Help of a Guilty Conscience , and a Suspicious Gloss of Application , is enough to Murder him ; for he Conceits himself to be Struck at , when he is not so much as Thought of : as I dare appeale to the Consciences of a Thousand Top Gallant Sparks , that will fancy their Own Case to be the Key to This Moral . He makes himself Odious to his Superiours , by his Haughtiness ; to his Equals , by a Restless Course of Factious Competitions ; and then he never fails of a Vi●…ulent Hatred and Envy , from those that are Below him ; So that he 's Beset with Enemies on All hands , the Meanest of which is not without Many and Many a Way to the Wreaking of a Malice , and to the Gratifying of a Revenge . As to the Wretchedness of his Condition , 't is all a case to Him , whether he be Teiz'd out of his Life by a Judgment of Flies and Lice , or Stung to Death by Fiery Serpents . And he is not only Tormented by Others , but the very Tormenter of Himself too . Nay , rather than want a Colourable Ground of Trouble , he Creates it . His Pride is a Continual Drought upon him , and a Thirst never to be Quench'd . His Conscience , his Fancy , his Fears , Jealousies , and Mistakes ; Every thing helps on toward his Undoing . And now to the Infinite Variety of Plagues that Wait upon Pride , there is likewise as Great a Diversity of Imperious Humours for This Misery to Work upon . As for Example , There is a Pride of Stomach , a Pride of Popularity , a Pride of Brow , Equipage , and Parade . There 's a Pride of Tongue without either Brains , or Heart to Support it . There is an Abject , ( in fine ) and there is a Surly Pride ; But to Conclude , there is All This , and a Thousand times more of the same Kind and Colour , that lies Naturally Couch'd under This Allegory . And not One Instance at last , that is not verify'd by Many and Many an Example . Now as to the Envy of the Ass it was a Double Folly ; for he Mistakes both the Horses Condition , and his Own. 'T is Madness to Envy any Creature that may in a Moment become Miserable ; Or for any Advantage that may in a Moment be taken from him . The Ass Envies the Horse to day ; and in some 〈◊〉 Days more , the Horse comes to Envy Him : Wherefore let no man Despair , so long as it is in the Power , either of Death , or of Chance , to Remove the Burden . Nothing but Moderation and Greatness of Mind can make , either a Prosperous , or an Adverse Fortune Easie to us . The Only Way to be Happy is to submit to our Lot ; for No man can be properly said to be Miserable that is not wanting to Himself . It is Certainly True , that many a Jolly Cobler has a Merrier Heart in his Stall , than a Prince in his Palace . FAB . XXXIX . A Bat and a Weazle . A Weazle had seiz'd upon a Bat , and the Bat begg'd for Life . No , No , says the Weazle , I give No Quarter to Birds . Ay ( says the Bat ) but I 'm a Mouse you see ; look on my Body else : and so she got off for That Bout. The same Bat had the Fortune to be Taken a While after by Another Weazle ; and there the Poor Bat was forc'd to beg for Mercy once again . No , says the Weazle , No Mercy to a Mouse . Well ( says 'Tother , ) but you may see by my Wings that I 'm a Bird ; and so that Bat scap'd in Both Capacities , by Playing the Trimmer . FAB . XL. A Bat , Birds , and Beasts . UPon a Desperate and a Doubtful Battel betwixt the Birds and the Beasts , the Bat stood Neuter , 'till she found that the Beasts had the Better on 't , and then went over to the Stronger side . But it came to pass afterward ( as the Chance of War is Various ) that the Birds Rally'd their Broken Troups , and carry'd the Day ; and away she went Then to 'Tother Party , where she was Try●…d by a Councel of War as a Deserter ; Stript , Banish'd , and finally Condemn'd never to see Daylight again . FAB . XLI . An Estriche , Birds , and Beasts . THe Estriche is a Creature that passes in Common Reputation , for Half-Bird , Half-Beast . This Amphibious Wretch happen●…d to be Taken Twice the same Day , in a Battel betwixt the Birds and the Beasts , and as an Enemy to Both Parties . The Birds would have him to be a Beast , and the Beasts Concluded him to be a Bird ; but upon shewing his Feet to Prove that he was No Bird , and upon shewing his Wings , and his Beak , to prove that he was No Beast , they were Satisfy'd upon the Whole Matter , that though he seem'd to be Both , he was yet in Truth neither the One , nor the Other . The MORAL of the Three FABLES above . Trimming in some Cases , is Foul , and Dishonest ; in Other●… , Laudable ; and in some again , not only Honest , but Necessary . The Nicety lies in the skill of Distinguishing upon Cases , Times , and Degrees . REFLEXION . WE are here taught in some Cases to Yield to Times and Occasions ; but with a Saving still , to Honour , and to Conscience . A Wise and an Honest Man will always Mean the same Thing ; but he 's a Fool that always says the same Thing . Aesop however Condemns the Double Practices of Trimmers , and All False , Shuffling , and Ambidextrous Dealings . He gives also to Understand , that Those that pretend at the same time to serve Two Masters , are True to Neither . The Three Fables next above have a Great Affinity One with Another , and yet not without some Remarkable Diversities neither . From the Emblem of the Bat and Weazle , we are to Gather , that there are Certain Ways , Cases , and Occasions , wherein , Disguises , and Artificial Evasions are in some Measure Allowable , provided only that there be No Scandalous , or Malicious Departure from the Truth . This Shuffling of the Bat in the Paw of the Weazle , was but making the Best of what he had to say , and to shew for Himself , toward the saving of his Life . There was No Breach of Faith , or of Trust in 't ; No Abandoning of a Duty , No Thought of Treachery ; Nor in Effect , any thing more in 't , than a Fair Christian Way of putting out False Colours . The Bat that stood Neuter , may serve for the Character of a Time-serving Trimmer : He Betrays his Party , first , in withdrawing his Assistance . Secondly , In going over to the Stronger Side , and Declaring Himself an Open Enemy when his Fellows had the Worst on 't . His Judgment , in fine , was Just , and if All Double Dealers and Deserters were serv'd as This Bat was , it would be an Example of Terrour to Renegades and of Encouragement to Honest Men. The Estriches Case seems to be Different from the Other Two. He Fought , ( though 't is not said on which side ) and he was Taken in the Battel . He had the Shape , but not the Heart of a Trimmer , and it was rather Nature then Fraud , that brought him off . Now there are Many things in an Affair of This Quality that may be Warrantable , even upon the Nicest Scruples of Honour , in him that suffers the Violence , which perchance would not be so in the Aggressor . FAB . XLII . A Wolfe and a Fox . A Wolfe that had a mind to take his Ease , Stor'd himself Privately with Provisions , and so kept Close a while . Why , how now friend says a Fox to him , we han't seen You abroad at the Chace this many a day ! Why truly says the Wolfe , I have gotten an Indisposition that keeps me much at Home , and I hope I shall have Your Prayers for my Recovery . The Fox had a Fetch in 't , and when he saw it would not Fadge ; Away goes he presently to a Shepherd , and tells him where he might surprize a Wolfe if he had a mind to 't . The Shepherd follow'd his Directions , and Destroy'd him . The Fox immediately , as his Next Heir , repairs to his Cell , and takes possession of his Stores ; but he had Little Joy of the Purchase , for in a very short time , the same Shepherd did as much for the Fox , as he had done before for the Wolfe . The MORAL . 'T is with Sharpers as 't is with Pikes , they Prey upon their Own kind : And 't is a Pleasant Scene enough , when Thieves fall out among themselves , to see the Cutting of One Diamond with Another . REFLEXION . 'T is Impossible for an Envious Man to be Happy . He makes the World his Enemies , and the Mischiefe that he does to Others , returns in a Judgment upon his Own Head. There 's No Trusting of a Crafty Designing Knave . I do not speak of the Trust of Privacy and Confidence only ; but a Wise Man would not so much as Venture himself in such Company , nor let him come within distance of so much as knowing how to put a Trick upon him . This Fable shews us the Danger of such Conversation . And it shews us likewise the Just Fate that Attends the Treachery , even of One Traytor to Another : The Wolfe had a Design upon the Fox ; The Fox had a Counter-Design upon the Wolfe : ( which was no more then a Couple of Crafty Knaves well Match'd ) And the Shepherd did Justice upon them Both. FAB . XLIII . A Stag Drinking . As a Stag was Drinking upon the Bank of a Clear Stream , he saw his Image in the Water , and Enter'd into This Contemplation upon 't . Well! says he , If These Pityful Shanks of mine were but Answerable to this Branching Head , I can but think how I should Defy All my Enemies . The Words were hardly out of his Mouth , but he Discover'd a Pack of Dogs coming full-Cry towards him . Away he Scours cross the Fields , Casts off the Dogs , and Gains a Wood ; but Pressing thorough a Thicket , the Bushes held him by the Horns , till the Hounds came in , and Pluck'd him Down . The Last Thing he said was This. What an Unhappy Fool was I , to Take my Friends for my Enemies , and my Enemies for my Friends ! I Trusted to my Head , that has Betray'd me , and I found fault with my Leggs , that would otherwise have brought me off . The MORAL . He that does not thoroughly know himself , may be Well Allowed to make a False Iudgment upon other Matters that most Nearly concern him . REFLEXION . THIS is to shew us how perversly we Judge of Many Things , and take the Worse for the Better ; and the Better for the Worse ; upon a very great Mistake , both in what we Despise , and in what we Admire . But we are rather for That which is Fair , and Plausible in Appearance , then for That which is Plain and Profitable in Effect ; Even to the Degree of Preferring Things Temporal to Eternal . He that would Know Himself , must look into Himself . 'T is only the Resemblance , or the Shadow that he sees in the Glass , Not the Man. 'T is One Thing to fancy Greatness of Mind ; Another Thing to Practise it ; for a Body may Promise , nay and resolve upon Many Things in Contemplation , that he can never make good upon Tryal . How did the Stag despise the Dogs here , at the sight of his Armed Head in the Fountain ; but his Heart went quite to another Tune , when the Hounds were at the Heels of him . We are likewise taught here , how subject Vain Men are to Glory in That which commonly Tends to their Loss , their Misfortune , their Shame , and their very Destruction ; and yet at the same time to take their Best Friends for their Enemies . But there 's a Huge Difference betwixt a False Conception of Things , and the True Nature and Reason of them . The Stag Prided himself in his Horns , that afterward Shackled , and were the Ruine of him ; but made slight of his Pityful Shanks , that if it had not been for his Branching Head , would have brought him off . FAB . XLIV . A Snake and a File . THere was a Snake got into a Smith's Shop , and fell to Licking of a File , She Saw the File Bloudy , and still the Bloudyer it was , the more Eagerly she Lick'd it ; upon a Foolish Fancy , that it was the File that Bled , and that She her self had the Better on 't . In the Conclusion , when she could Lick no Longer , she fell to Biting ; but finding at last that she could do no more Good upon 't with her Teeth , then with her Tongue , she Fairly left it . The MORAL . 'T is a Madness to stand Biting and Snapping at any thing to no manner of purpose , more then the Gratifying of an Impotent Rage , in the fancy of Hurting Another , when in truth , we only Wound our selves . REFLEXION . THIS Fable sets out the Malignity of some Spiteful People , that take so much Pleasure in the Design of Hurting others , as not to Feel , and Understand that they only Hurt themselves . This is the Case of Those that will be Trying Masteries with their Superiors , and Biting of That which is too Hard for their Teeth . There 's no Contending with an Adversary that 's either Insensible , or Invincible : And the Rule holds , in Matters , not only of Actual Force and Violence , but of Fortune and Good Name ; for 't is no better then Downright Madness , to strike where we have No Power to Hurt , and to Contend where we are sure to be Worsted . The Doctrine is this , That Every Man should Consider his Own Strength , and Act accordingly . FAB . XLV . A League betwixt the Wolves and the Sheep . THere was a Time when the Sheep were so Hardy as to Wage War with the Wolves ; and so long as they had the Dogs for their Allies , they were , upon all Encounters , at least a Match for their Enemies . Upon This Consideration , the Wolves sent their Embassadors to the Sheep , to Treat about a Peace , and in the Mean Time there were Hostages given on Both Sides ; the Dogs on the part of the Sheep , and the Wolves Whelps on the Other Part , 'till Matters might be brought to an Issue . While they were upon Treaty , the Whelps fell a Howling ; The Wolves cryed out Treason ; and pretending an Infraction in the Abuse of their Hostages , fell upon the Sheep immediately without their Dogs , and made them pay for the Improvidence of leaving themselves without a Guard. The MORAL . 'T is senseless to the Highest Degree to think of Establishing an Alliance among those that Nature her self has Divided , by an Inconciliable Disagreement . Beside , that a Foolish Peace is much more Destructive than a Bloody War. REFLEXION . To take This Fable in a Political Sense ; a Peace that puts People out of Condition of Defence , in case of a War , must expect a War ; and such a State as leaves them at the Mercy of an Enemy , is Worse then War it self . There 's no Trusting to the Articles and Formalities of an Out-side Peace , upon the pretended Reconciliation of an Implacable Enemy . Christian Religion bids us Forgive : But Christian Prudence bids us have a Care too , whom we Trust. 'T is just in the World as it is in the Apologue . Truces , and Cessations , are both Made , and Broken , for Present Convenience ; and where the Allies find they may be the Better for 't , we may lay down this for an undoubted Truth , that there can never want a Colour for a Rupture , where there 's a Good Will to 't . 'T is No New Thing ing in the World for the Dogs that are to keep the Wolves from Worrying the Sheep , to be deliver'd up to the Enemy for Hostages , for fear the Sheep should Worry the Wolves . This was our very Case within the Memory of Man , when Matters were brought to the same Issue in the Kingdom by 't , that they are here in the Fable : Witness the several and several Treaties and Proposals that were set a foot under the Countenance of a Good Will to Peace : Where only such Conditions were insisted upon by the Designing Party , as would be almost Equally Destructive to all Honest Men , whether they were Granted or Refused . The One Way the Wolves were to have the Sheep left at Mercy ; and the Other Way , the Scandal was turn'd upon the Refusers , as the Enemies of an Accommodation ; Nay and the very Dogs were turn'd into Wolves too ; while Lawyers , and Divines , made the Law and the Gospel Felons of themselves , and suborn'd the Scriptures against the very Doctrine of Christ and his Apostles , FAB . XLVI . An Axe and a Forrest . A Carpenter that had got the Iron-Work of an Axe allready , went to the Next Forrest to beg only so much Wood as would make a Handle to 't . The Matter seem'd so small that the Request was Easily Granted ; but when the Timber-Trees came to find that the Whole Wood was to be Cut down by the Help of This Handle ; There 's No Remedy , they cry'd , but Patience , when People are undone by their own Folly. FAB . XLVII . A Tree and a Wedge . A Workman was Cutting down a Tree to make Wedges of it . Well! says the Tree , I cannot but be extremely Troubled at the Thought of what I 'm now a doing ; And I do not so much Complain neither , of the Axe that does the Execution , as of the Man that Guides it ; but it is My Misery that I am to be Destroy d by the Fruit of my own Body . FAB . XLVIII . The Eagle and Arrow . AN Eagle that was Watching upon a Rock once for a Hare , had the Ill Hap to be Struck with an Arrow . This Arrow , it seems , was Feather'd from her own Wing , Which very Consideration went nearer her Heart , she said , than Death it self . FAB . XLIX . A Thrush taken with Birdlime . IT was the Fortune of a Poor Thrush , among other Birds , to be taken with a Bush of Lime-Twigs , and the Miserable Creature Reflecting upon it , that the Chief Ingredient in the Birdlime came out of her own Guts : I am not half so much Troubled , says the Thrush , at the Thought of Dying , as at the Fatality of Contributing to my Own Ruine . The MORAL of the Four FABLES above . Nothing goes nearer a Man in his Misfortunes , then to find himself Undone by his Own Folly , or but any way Accessory to his own Ruine . REFLEXION . THE Fables of the Ax-Handle , and the Wedge , serve to Precaution us not to put our selves Needlesly upon an After Game , but to Weigh before hand what we Say , and Do. We should have a Care how we Arm our Enemies against our Selves ; for there 's Nothing goes Nearer a Man than to be Undone by his Own Improvidence ; and Nothing afterward more Ridiculous , then to Blame Fortune for our own Faults : Though we are so Fram'd by Nature , in respect of our Souls and Bodies , that One Part of a Man is still Wounded by the Other . Nothing so much Troubled the Eagle and the Thrush , as the Thought of assisting to their own Destruction . There 's No living in This World without an Exchange of Civil Offices , and the Need we have One of Another , goes a Great Way toward the Making of us Love One Another . How is this Amity , and Communication to be entertain'd now , but by the Commerce of Giving and Receiving ? Reason , and Experience , are Sufficient to convince us of the Necessity of such a Correspondence ; And this Fiction of the Axe and the Forrest , and so of the Tree and the Wedge , shews us the Danger of it too , if it be not Manag'd with a Provident Respect to All the Niceties of Circumstance , and Contingency in the Case . People have got a Custom , 't is true , of Computing upon the Present Need , and Value of Things , without ever heeding the Consequences of them : As if all our Askings , and our Grantings were to be Governed by the Standard of the Market . 'T is so pityful a Bus'ness , says One , and it was so small a Thing , says Another ; And yet this Pityful Bus'ness , and this Small Thing proves at last to be as much as a Man's Life , Honor , and Estate is Worth. Alas ! What 's a Handle for an Axe , out of a whole Forrest ! What 's the Writing of a Man's Name , or the saying Ay , or No to a Question ? And yet the very Safety and Honour of our Prince and Country , and the Summ of our Well-being lies many a time at Stake upon the Issue of doing either the One or the Other . Nay and let the People we have to do withal be never so Just and Honest , it is yet a Temerity , and a Folly Inexcusable , to Deliver up our selves Needlesly into Anothers Power : For He that does any thing Rashly , must be taken in Equity of Construction to do it willingly : For he was Free to Deliberate or Not : 'T is Good Advice to Consider , First , what the Thing is that is Desired . 2. The Character of the Person that Asks. 3. What use may be made on 't to the Detriment of him that Grants the Request , and so to Resolve how far in Duty , Humanity , Prudence , Justice , and Respect , we are to Comply with it . Wheresoever there is a Moral Right on the One Hand , No Secondary Interest can Discharge it on the Other . A Pris'ner upon Parole must surrender himself upon Demand , though he Die for 't . A Man may Contribute to his own Ruin Several Ways ; but in Cases not to be Foreseen , and so not to be Prevented , it may be his Misfortune , and the Man not to blame . We are not to omit Precaution however , for fear an Ill Use should be made of Those Things that we do , even with a Good Intention ; but we are still to Distinguish betwixt what may Possibly , and what will Probably be done , according to the Best Measures we can take of the End of Asking ; for there would be No Place left for the Functions of Humane Society , if the Possibility of Abusing a Kindness , should wholly Divert us from the Exercise of Charity and Good Nature . There may be Great Mischief Wrought yet , without any thing of a Previous Malice , and it may be Hazardous to Yield , even where the Proposal is wholly Innocent . There may be other Propositions again , that were Originally Design'd for Snares , to the Short-sighted and Credulous , Now 't is the Art of Life , Critically to Discern the One Case from the Other . There needs Little more to be said to the Emblems of the Eagle and the Thrush , than to observe , that both by Chance , and by Nature , we are made Accessary to our Own Ruines : and That 's enough to Trouble a Body , though not to Condemn him . FAB . L. The Belly and Members . THE Commoners of Rome were gon off once into a Direct Faction against the Senate . They 'd pay no Taxes , nor be forc'd to bear Arms , they said , and 't was against the Liberty of the Subject to pretend to Compel them to 't . The Sedition , in short , ran so High , that there was no Hope of Reclaiming them , till Menenius Agrippa brought them to their Wits again by This Apologue : The Hands and the Feet were in a Desperate Mutiny once against the Belly . They knew No Reason , they said , why the One should lye Lazying , and Pampering it self with the Fruit of the Others Labour ; and if the Body would not Work for Company , they 'd be no longer at the Charge of Maintaining it . Upon This Mutiny , they kept the Body so long without Nourishment , that All the Parts Suffer'd for 't : Insomuch that the Hands and Feet came in the Conclusion to find their Mistake , and would have been willing Then to have Done their Office ; but it was now too Late , for the Body was so Pin'd with Over-Fasting , that it was wholly out of Condition to receive the Benefit of a Relief : which gave them to Understand , that Body and Members are to Live and Die together . The MORAL . The Publick is but One Body , and the Prince the Head on 't ; so that what Member soever withdraws his Service from the Head , is no Better than a Negative Traitor to his Country . REFLEXION . THIS Allegoty is a Political Reading upon the State and Condition of Civil Communities , where the Members have their Several Offices , and Every Part Contributes respectively to the Preservation and Service of the Whole . 'T is true , their Operations are More or Less Noble , but the Mechanical Faculties can no more be Spar'd than the Intellectual , and those that Serve in Council under an Appearance of Rest , are yet as Busie , and as Necessary , in their Functions , as those that are Actually and Visibly in Motion . Here 's a Caution in fine , to the Members , to have a care how they withdraw themselves from their Duties , till it shall be too late for their Superiors to make use of them . There is so Near an Analogy betwixt the State of a Body Natural , and and Politique , that the Necessity of Government and Obedience cannot be better Represented . The Motions of a Popular Faction are so Violent , and Unreasonable , that neither Philosophy , Prudence , Experience , nay , nor the Holy Writ it self , has the Power ( ordinarily speaking ) to Work upon them . If People would allow themselves Time for Thought , and Consideration , they would find that the Conservation of the Body depends upon the Proper Use and Service of the Several Parts ; and that the Interest of Every Distinct Member of it , is wrapt up in the Support , and Maintenance of the whole , which obliges them all to Labour in their Respective Offices and Functions for the Common Good. There are Degrees of Dignity ( no doubt on 't ) in Both Cases , and One Part is to be Subservient to Another , in the Order of Civil Policy , as well as in the Frame of a Man's Body : so that they are mightily out of the way , that take Eating and Drinking , and Un Eating , and Un-Drinking , in a course of Vicissitude , with other Offices of Nature that are common to Beasts with Men , to be the Great Bus'ness of Mankind , without any further Regard to the Faculties , and Duties of our Reasonable Being : For Every Member has its Proper , and Respective Function Assigned it , and not a Finger suffers but the Whole Feels on 't . FAB . LI. An Ape and a Fox . AN Ape that found Many Inconveniences by going Bare-Arse , went to a Fox that had a Well-spread , Bushy Tayle , and beggd of him only a little piece on 't to Cover his Nakedness : For ( says he ) you have enough for Both , and what needs more than you have Occasion for ? Well , Iohn ( says the Fox ) be it More , or be it Less , you get not one single Hair on 't ; for I would have ye know , Sirrah , that the Tayle of a Fox was never made for the Buttocks of an Ape . The MORAL . Providence has Assign'd Every Creature its Station , Lot , Make and Figure ; and 't is not for Us to stand Correcting the Works of an In comprehensible Wisdom , and an Almighty Power . REFLEXION . THIS is to Reprove the Impertinent , Useless , and Unreasonable Demands of Those that first Ask what Another cannot Part with , unless he be a Stark Fool , or a Mad Man. And 2. That which if they could obtain would be of No Use , or Benefit to them at all . The Old Moral carries it to Those also that will Part with Nothing to the Poor , even out of their Superfluities : But it seems to be Abominably Wrested , for neither did the One want , nor had the other Any Thing to spare . There are Cerrain Rules to be observed , as well in Asking , as Denying . Things against Nature are unreasonable on Both Sides . Things Impossible are Ridiculous in the very Proposal ; and Things which the One cannot Spare , and the Other will be never the Better for , fall naturally within the Compass of Exceptions . That is to say , Those Things that we know not what to do withal if we Had them ; and Those Things again , which Another Cannot Part with but to his own Loss and Shame . These Points are the very Conditions of This Fable . Here 's a General Caution against Extravagant Desires , and yet let the Refusal be never so Just , it is Possible however , that a Man may Oppose a most Unconscionable Request for an Unjustifiable Reason ; As in the Case for the purpose , of an Ill-Natur'd Denyal , out of a Dislike of the Man , rather than of the Thing it self . The Application of This Fable to Avarice , that will part with Nothing , seems to be Wrested ; for it strikes more properly upon the Folly of People's not being satisfied with the Appointments of Nature . An Ape , with a Tayl , would be as scandalous , as a Fox without One. Why should not Any One Creature Envy the Whole , as well as any One Part of Another ? And why should not an Ape be as much Troubled that he has no Wings , as that he has no Tayle ? This Grumbling Humour has Envy in it , Avarice and Ingratitude , and sets up it self in fine against All the Works of the Creation . FAB . LII . A Lark and her Young Ones . THere was a Brood of Young Larks in the Corn , and the Dam , when she went abroad to Forrage for them , laid a Strict Charge upon her Little Ones , to pick up what News they could get against she came back again . They told her at her Return , that the Owner of the Field had been there , and Order'd his Neigbours to come and Reap the Corn. Well , says the Old One , ther 's no Danger yet then . They told her the next Day that he had been there again , and Desir'd his Friends to Do 't . Well , well , says she , there 's no Hurt in That neither , and so she went out a Progging for Provisions again as before . But upon the Third Day , when they told their Mother , that the Master and his Son appointed to come the Next Morning about it Themselves : Nay then , says she , 't is time to look about us : As for the Neighbours and the Friends , I fear 'em not : but the Master I'msure will be as good as his Word ; for 't is his own Bus'ness . FAB . LIII . The Stag and the Oxen A Stag that was hard set by the Huntsmen , betook himself to a Stall for Sanctuary , and prevail'd with the Oxen to Conceal him the best they could , so they cover'd him with Straw , and by and by in comes the Keeper to Dress the Cattel , and to Feed them ; and when he had done his Work he went his Way without any Discovery . The Stag reckon'd himself by This Time to be out of All Danger ; but One of the Oxen that had more Brains than his Fellows , advis'd him not to be too Confident neither ; for the Servant , says he , is a Puzzling Fool that heeds Nothing ; but when my Master comes , he 'll have an Eye Here and There and Every where , and will most certainly find ye out . Upon the very Speaking of the Word , in comes the Master , and He spies out Twenty Faults , I warrant ye ; This was not Well , and That was not Well ; till at last , as he was Prying and Groping up and down , he felt the Horns of the Stag under the Straw , and so made Prize of 〈◊〉 . The MORAL to the Two Fables above . He that would be sure to have his Bus'ness Well Done , must either Do it Himself , or see the Doing of it ; Beside that many a Good Servant is Spoil'd by a Careless Master . REFLEXION . INTEREST Does more in the World then Faith and Honesty ; for Men are more sensible in their own Case then in Anothers ; which is all but according to the Old Saying , Command your Man , and Do 't Your Self . Neither , in Truth , is it Reasonable , that Another should be more Careful of Me , than I am of my ●…elf . Every Man's Bus'ness is Best Done when he looks after it with his Own Eyes : And in short , when Every Man looks to One , the Care is taken for All. We are likewise given to understand , in the Misfortune , and Mistake of the Stag , how Rare a Felicity it is for a Man in Distress , to find out such a Patron as has the Will and the Resolution , the Skill , and the Power , to Relieve him ; and that it is not Every Man's Talent neither , to make the Best of a Bad Game . The Morality of this Caution is as good a Lesson to Governments , as to Private Families . For a Prince's Leaving his Bus'ness Wholly to his Ministers without a Strict Eye over them in their Respective Offices and Functions , is as Dangerous an Errour in Politiques , as a Masters Committing All to his Servant is in Oeconomicks . It is Effectually a Translation of the Authority , when a Superior trusts himself Implicitly to the Faith , Care , Honesty and Discretion of an Inferior . To say nothing of the Temptation to Bribery and False D●…aling , when so much may be Gotten by 't with so Little Hazzard , either of Discovery , or Punishment . Beside the Desperate Inconvenience of Setting up a Wrong Interest , by drawing Applications out of the Proper Channel ; and Committing the Authority and Duty of the Master to the Honesty and Discretion of the Servant . Men will be True to Themselves how Faithless soever to One Another . FAB . LIV. A Fox and a Sick Lyon. A Certain Lyon that had got a Politique Fit of Sickness , made it his Observation , that of All the Beasts in the Forrest , the Fox never came at him : And so he wrote him Word how Ill he was , and how Mighty Glad he should be of his Company , upon the Score of Ancient Friendship and Acquaintance . The Fox return'd the Complement with a Thousand Prayers for his Recovery ; but as for Waiting upon him , he desir'd to be Excus'd ; For ( says he ) I find the Traces of abundance of Feet Going In to Your Majesties Palace , and not One that comes Back again . The MORAL . The Kindnesses of Ill Natur'd and Designing People , should be thoroughly Consider'd , and Examin'd , before we give Credit to them . REFLEXION . There 's but a Hair's Breadth here , betwixt an Office of Great Piety , Humanity and Virtue ; and an Action of Extreme Folly , Improvidence , and Hazzard . But the Fox saw thorough the Complement , and that it was , in Truth , but an Invitation of him to his Own Funeral . We meet with many of These Dangerous Civilities in the World , wherein 't is a Hard Matter for a Man to Save , both his Skin , and his Credit . 'T is a Difficult Point to Hit the True Medium , betwixt Trusting too Much , and too Little , for fear of Incurring a Danger on the One Hand , or giving a Scandal on the Other . Complements are only Words of Course , and though One External Civility may be Current Payment for Another , yet a Man would be loth to Venture his All upon a Figure of Speech , where the Meaning is so Nicely Divided betwixt Jest and Earnest . 'T is a Base Thing to suspect a Friend , or an Honest Man ; Nay 't is a Base Thing to suspect any Man , that but Looks like One ; so as to Wound him ; That is , either in a Word , or in a Thought . But then 't is Death perhaps to be Impos'd upon by an Hypocrite under That Masque . So that the Character of a Wise Man , lyes at Stake upon Matter of Judgment , One Way , and of a Good Natur'd Man , the Other Way . The Middle Course is to Hide our Distrust where we are Doubtful , and to be Free , and Open , where we may be Secure . There 's No Living without Trusting some body or Other , in some Cases , or at some Time or Other : But then if People be not Cautious , Whom , When , and Wherein , the Mistake may be Mortal ; for there must be somewhat of a Trust to make way for a Treachery ; since No man can be Betray'd , that does not either Believe , or seem to Believe : So that the Fox did well to Weigh All Circumstances before he came to a Resolution . The Lion's Design was well enough Cover'd under the Disguise of a Counterfeit Sickness , and a Dissembled Tenderness and Respect , for the Drawing of the Fox into the Toyle . For there was the Civility of an Invitation , on the One hand , and some Colour of a Right to a Visit , though but out of Compassion and Good Manners , on the Other : But the Foxes Sagacity , and the Prints of the Feet Spoil'd All. This Fable in One Word more , bids us be Careful how we Trust in Any Case without looking Well about us : for 't is Half the Bus'ness of One part of the World to put Tricks upon T'other . The Heart of Man is like a Bog , it looks Fair to the Eye ; but when we come to lay any Weight upon 't , the Ground is False under us . Nothing could be more Obliging and Respectful then the Lyon's Letter was , in Terms and Appearance ; but there was Death yet in the True Intent and Meaning on 't . FAB . LV. A Fox and a Weazel . A Slam , Thin-Gutted Fox made a Hard Shift to Wriggle his Body into a Hen-Roost , and when he had stuff'd his Guts well , he squeez'd hard to get out again ; but the Hole was too Little for him . There was a Weazle a pretty way off , that stood Learing at him all This While . Brother Reynard ; ( says he ) Your Belly was Empty when you went In , and you must e'en stay till Your Belly be Empty again , before you come Out . The MORAL Temperance keeps the Whole Man in Order , and in a Good Disposition , either for Thought or Action , but the Indulging of the Appetite brings a Clog , both upon the Body and Mind . REFLEXION . IN a Middle State , both of Body , and of Fortune a man is better Dispos'd for the Offices of Humane Society , and the Functions of Reasonable Nature ; and the Heart is also Freer from Cares and Troubles . There are Unwieldy Minds as well as Unwieldy Bodies , and the Fumes of the One Obstruct the Operations of the Other . The Head of a Philosopher will never do well upon the Shoulders of an Epicure . The Body and the Soul are Inseparable Companions , and it is against the Nature of This Reasonable Union , for the One to be a Clog to the Other . The Foxe's here , is the Case of Many a Publick Minister , that comes Empty In , but when he has Cram'd his Gutts well , he 's fain to squeeze hard before he can get off again ; and glad to Compound with his very Skin for his Carcases . FAB . LVI . A Boare and a Horse . A Boar happen'd to be Wallowing in the Water where a Horse was going to Drink , and there grew a Quarrel upon 't . The Horse went presently to a Man , to Assist him in his Revenge . They agreed upon the Conditions , and the Man immediately Arm'd himself , and Mounted the Horse , who carry'd him to the Boare , and had the satisfaction of seeing his Enemy Kill'd before his Face . The Horse Thank'd the Cavalier for his Kindness , but as he was just about to take leave , the Man say'd he should have further Occasion for him , and so Order'd him to be Ty'd up in the Stable . The Horse came by This Time , to Understand , that his Liberty was gone , and No Help for 't , and that he had pay'd Dear for his Revenge . FAB . LVII . A Stag and a Horse . UPon a Dispute betwixt a Stag and a Horse about a piece of Pasture , the Stag got the Better on 't , and beat the Other out of the Field . The Horse , upon This Affront , Advis'd with a Man what Course to Take ; who told him , that if he would Submit to be Bridled , and Sadled , and take a Man upon his Back with a Lance in his Hand , he would Undertake to give him the Satisfaction of a Revenge . The Horse came to his Terms , and for the Gratifying of a Present Passion , made himself a Slave all the days of his Life . Stesichorus made use of This Fable , to Divert the Himerenses from Chusing Phalaris the Tyrant for their General . This Horse's Case , says he , will be Yours , if you go on with your Proposals . 'T is true , You 'l have your Revenge , but you 'l lose your Liberties ; Upon which Words the Motion fell . The MORAL of the two FABLES above . Let every man take a True Measure of Himself , what he is Able to do , and what Not ; before he comes to any Peremptory Resolution how to Proceed . He is a Madman , that to Avoid a Present , and a Less Evil , runs Blindfolded into a Greater ; and for the Gratifying of a Froward Humour , makes himself a Slave All the days of his Life . REFLEXION . THESE Fables lay Open to us the Folly of Those People that make themselves Slaves to their Revenge ; for no man should be so Angry with Another , as to Hurt Himself for 't . We should likewise Consider , that there 's More Hazzard in the succour of a New Powerful Friend , then in the Hostility of an Old Dangerous Enemy ; and that the Greatest Empires upon the face of the Earth have had their Rise from the Pretence of Taking up Quarrels , or Keeping the Peace . These Fables tell us , that it is a Rule of Good Discretion in all Matters of Quarrel , and Controversie , for Him that is Worsted to have a Great Care Whom he calls to his Aid : Especially when there 's more of Passion then Necessity in the Case . The Horse might have Quench'd his Thirst with Troubled Water ; or he might have stay'd the Clearing of it ; Or Chang'd his Wat'ring Place ; Or when he was forc'd out of One Pasture he might have taken-up in Another , which would have Preserv'd his Liberty upon the Main , though not as to This Particular : But his Stomach was too Great , it seems , to Digest the Affront , without having his Enemy at his Feet : so that he gives up his Freedom to Gain his Revenge . He has Fair Words however , Rich Trappings , and Large Promises ; but Works only for his Master ; and if at any time he does but Slacken his Pace , or abate , either in his Zeale , or in his Mettle , the Spurr is presently in the Flank of him : Or if he be Unruly , the Bit's upon the Check to keep him to his Duty . The Stag was too Hard for the Horse ; and the Horse flyes for Succour to One that 's to Hard for Him , and Rides the One to Death , and Outright Kills the Other ? It were Well , if Possible , to keep All Potent Enemies to the Behaviour in such a Case as This , Especially if they Appear under the Shape of Friends : But if People will Venture Life , Liberty and All , for the Clawing of an Itch , and lay Violent Hands upon Themselves , there 's no Fence for 't . That which Men are to Horses , in the Scale of Creatures , Men in Power and Authority , are in some Proportion to the Poor and Weak : That is to say in the Analogy of Servitude , and Drudgery ; and in the carrying of some sort of Burdens that are a Shame to the Bearer . They Toyle and Moyle for the Interest of their Masters , that in requital , break the very Hearts of them for their Pleasure ; and the Freer they are of their Flesh , the more Scandalous is the Bondage . When they have done All that Horses can do , they are Lash'd , Spurr'd , Revil'd , and Ill Treated , for not being able to do More : They are Hurry'd on without either Respite or Reason ; And after they have carry'd their Riders safe over All Leaps , and thorough All Dangers , and by All Ways and Means Contributed to the Ease , Credit , and Security of their Masters , what comes of them in the End. but to be Strain'd , Founder'd or Broken Winded ; Old Age Overtakes them , and they are e'en Glad to take up in a Mill at last with Grains and Thistles , and there spend the Remainder of a Wretched Life in a Circulation of Misery and Labour . If any Man of War , or State shall find This Case to be his Own , and Himself Touch'd in the Moral of This Fable , let him keep his Own Councel , and learn to be Wiser hereafter . And we may learn This Lesson of the Horse too , not to Sacrifice our Honour , Liberty , and Conscience , to a Freak . FAB . LVIII . Two Young Men and a Cook. TWo Young Fellows Slipt into a Cooks Shop , and while the Master was Busie at his Work , One of them Stole a piece of Flesh , and Convey'd it to the Other . The Master Miss'd it immediately , and Challeng'd them with the Theft . He that Took it , Swore He had None on 't . And He that Had it , Swore as Desperately that He did not Take it . The Cook Reflecting upon the Conceit : Well , My Masters , ( says he ) These Frauds and Fallacies may pass upon men ; but there 's an Eye Above that sees thorough them . The MORAL . There 's No Putting of Tricks upon an All-Seeing Power ; as if He that Made our Hearts , and knows Every Nook , and Corner of them , could not see thorough the Childish Fallacy of a Double-Meaning . REFLEXION . THIS Fable concerns those that think to Deceive God with Fallacies of Words , Equivocations , Mental Reservations , and Double Meanings ; but though Frauds and Perjuries may pass upon Men for a Season , they are as Open as the Light yet to Him that Searches the Heart . A Man had Better be a Downright Atheist , then in such a Case as This , an Equivocating Hypocrite : For He that Denies a Providence , or Doubts whether there be any God at all , is much more Pardonable , then Another that Acknowledges , and Confesses an All-Seeing , and an Almighty Power ; and yet at the Same Time , most Blasphemously Affronts it . 'T is a Great Unhappiness that Children should be so much Addicted ( as we see they are ) to This Way and Humour of Shuffling : But it is a Greater Shame and Mischief , for Parents , Governours , and Tutors , to Encourage , and Allow them in 't , and so ( Effectually ) to Train them up to One of the most Dangerous Corruptions they are Capable of , in Countenancing the very Ground-Work of a False and Treacherous Life . There must be No Paradoxing or Playing Tricks with Things Sacred . Truth is the Great Lesson of Reasonable Nature , both in Philosophy , and in Religion . Now there is a Truth of Opinion ; a Truth of Fact , and a Truth in Simplicity and Sincerity of Thought , Word , and Deed. The Last of the Three is the Truth that is here in question . The Knack of Fast and Loose passes with a world of Foolish People for a Turn of Wit ; but they are not aware all this while , of the Desperate Consequences of an Ill Habit , and that the Practice of Falsifying with Men , will lead us on Insensibly to a Double-Dealing even with God Himself . FAB . LIX . A Dog and a Butcher . AS a Butcher was Busy about his Meat , a Dog runs away with a Sheeps Heart . The Butcher saw him upon the Gallop with a piece of Flesh in 's Mouth , and call'd out after him , Heark ye Friend ( says he ) you may e'en make the Best of your Purchase , so long as Y 'ave made Me the Wiser for 't . The MORAL . It may serve as a Comfort to us in All Our Calamities and Afflictions , that He that Loses any thing and gets Wisdom by 't , is a Gainer by the Loss . REFLEXION . NO man is to Account any thing a Loss , if he gets Wisdom by the bargain : Beside , that Bought Wit is Best . It is in some Proportion , in the Business of this World , as it is in that of the Next : In the Cases ( I mean , of Losses , Miscarriages and Disappointments : We are in Both Respects the Better for them ( Provided they be not Mortal , that is ) for they are Monitory and Instructive . Affliction makes a man both Honest and Wise ; for the smart brings him to a sense of his Errour , and the Experiment to the Knowledge of it . We have I know not how many Adages to back the Reason of This Moral , Hang a Dog upon a Crab-Tree ( we say ) and He 'll never love Verjuyce . And then we have it again in That Common saying , The Burnt Child Dreads the Fire . 'T is Wandring Many times , whether it be in Opinion , or in Travelling , that sets a man Right in his Judgment , and brings him into the way . The Dogs running away with the Flesh , Does as good as bid the Cook look Better to 't Another time . A Dog and a Sheep . See Fable and Moral 29. FAB . LX. A Wolfe , a Lamb , and a Goat . AS a Lamb was following a Goat , Up comes a Wolfe , wheedling , to get him aside , and make a Breakfast of him : Why what a Fool art thou , says the Wolfe ; that may'st have thy Belly full of Sweet Milk at Home , to leave thy Mother for a Nasty Stinking Goat ! Well , says the Lamb , but my Mother has Plac'd me here for my Security ; and you 'd fain get me into a Corner , to Worry me . Pray'e , which of the Two am I to Trust to Now ? The MORAL . Where there 's the Order of a Parent on the One side , and the Advice of an Ill Man , and a Profess'd Enemy , on the Other , in Opposition to That Command ; Disobedience would be Undoubtedly the Ready Way to Destruction . REFLEXION . THIS Fable Preaches both Obedience and Caution ; the One as a Matter of Duty , the Other as a Point of Prudence . The Wolfe sings directly the same Note here with the Common Seducers and Incendiaries , that we Meet with in the World. And to the same End too ; for they are both Agreed upon 't , that so soon as ever they shall have withdrawn the Lambs , or the People , from their Religion and Allegiance , and gotten them out of the Pale , and Protection of their Parents and Governours , they 'l make a Prey of 'em Themselves . What 's the Wheedling of the Lamb out of the Station where Authority had Plac'd him , to go home again for a Belly full of Sweet Milk ; but a State Trick of Inveigling the Multitude into a Fools-Paradise , without Understanding One word of the Matter in Question ! But some Lambs are Wiser and Honester then some Men : And This very Lamb's Answer might have become the Mouth of a Good Christian and a Good Subject . For a Conclusion ; The Wolves Preaching to the Sheep , and the Foxes Preaching to the Geese , hold forth the same Moral . FAB . LXI . A Cat and Uenus . A Young Fellow that was Passionately in Love with a Cat , made it his Humble Suit to Venus to turn Puss into a Woman . The Transformation was Wrought in the Twinkling of an Eye , and Out she comes , a Very Bucksome Lass. The Doting Sot took her home to his Bed ; and bad Fair for a Litter of Kittens by her That Night : But as the Loving Couple lay Snugging together , a Toy took Venus in the Head , to try if the Cat had Chang'd her Manners with her Shape ; and so for Experiment , turn'd a Mouse loose into the Chamber . The Cat , upon This Temptation , Started out of the Bed , and without any regard to the Marriage-Joys , made a Leap at the Mouse , which Venus took for so High an Affront , that she turn'd the Madam into a Puss again . The MORAL . The Extravagant Transports of Love , and the Wonderful Force of Nature , are unaccountable ; The One carries us Out of our Selves , and the Other brings us Back again . REFLEXION . THIS is to lay before us the Charms and Extravagances of a Blind Love. It Covers all Imperfections , and Considers neither Quality , nor Merit . How many Noble Whores has it made , and how many Imperial Slaves ! And let the Defects be never so Gross , it either Palliates , or Excuses them . The Womans Leaping at the Mouse , tells us also how Impossible it is to make Nature Change her Biass , and that if we shut her out at the Door , she 'll come in at the Window . Here 's the Image of a Wild and Fantastical Love , under the Cover of as Extravagant a Fable , and it is all but Fancy at last too ; for men do not See , or Tast , or Find the Thing they Love , but they Create it . They Fashion an Idol , in what Figure or Shape they please ; Set it up , Worship it , Dote upon it ; Pursue it ; and in fine , run Mad for 't . How many Passions have we seen in the World , Ridiculous enough to Answer All the Follies of this Imagination ! It was much for Venus to turn a Cat into a Woman , and for that Cully again to take That Cat for a Woman : What is it Less now , for a Fop to Form an Idea of the Woman he Dyes for , Every jot as Unlike That Woman , as the Cat is to the Mistress ? Let This Suffice for the Impostures , and Illusions of That Passion . We are further given to Understand that No Counterfeit is so Steady , and so Equally Drawn , but Nature by Starts will shew her self thorough it ; for Puss , even when she 's a Madam , will be a Mouser still . 'T is the Same Thing with a Hypocrite , which is only a Devil dress'd up with a Ray about him , and Transform'd into an Angel of Light. Take him in the very Raptures of his Devotion , and do but throw a parcel of Church-Lands in his way , he shall Leap at the Sacrilege from the very Throne of his Glory , as Puss did at the Mouse ; and Pick your Pocket , as a French Poet says of a Iesuit , in the Middle of his Paternoster . FAB . LXII . A Father and his Sons . IT was the Hap of a very Honest Man to be the Father of a Contentious Brood of Children . He call'd for a Rod , and bad 'em Take it , and Try One after . Another with All their Force , if they could Break it . They Try'd , and could not . Well ( says he ) Unbind it now , and take Every Twig of it apart , and see what you can do That Way . They Did so , and with Great Ease , by One and One , they snapt it all to pieces . This ( says he ) is the , True Emblem of Your Condition . Keep Together and Y' are Safe , Divide , and Y' are Undone . The MORAL . The Breach of Unity puts the World , and All that 's in 't , into a State of War , and turns Every Man's Hand against his Brother ; but so long as the Band holds , 't is the Strength of All the Several Parts of it Gather'd into One. REFLEXION . THIS is to Intimate the Force of Union , and the Danger of Division . What has it been but Division that has Expos'd Christendom to the Enemies of the Christian Faith ? And it is as Ruinous in Private as 't is in Publique . A Divided Family can no more Stand , than a Divided Common Wealth ; for every Individual Suffers in the Neglect of a Common Safety . 'T is a Strange Thing that Men should not do That under the Government of a Rational Spirit and a Natural Prudence , which Wolves and Boares do by the Impulse of an Animal Instinct . For they , we see , will make Head , One and All against a Common Enemy ; whereas the Generality of Mankind lye Pecking at One Another , till One by One , they are all Torn to Pieces . Never considering ( with the Father here ) the Necessity and Strength of Union . FAB . LXIII . A Laden Asse and a Horse . AS a Horse and an Asse were upon the Way together , the Asse cryed out to his Companion , to Ease him , of his Burden , though never so little , he should fall down Dead else . The Horse would not ; and so his Fellow-Servant sunk under his Load . The Master , upon This , had the Asse Flay'd , and laid his Whole Pack , Skin and All , upon the Horse . Well , ( says he ) This Judgment is befall'n me for my Ill Nature , in refusing to help my Brother in the Depth of his Distress . The MORAL . It is a Christian , a Natural , a Reasonable , and a Political Duty , for All Members of the Same Body to Assist One Another . REFLEXION . THE Bus'ness of the World , is more or less , the Bus'ness of Every Man that lives in 't : And if the Great and the Small do not Joyn in One Common Assistance , where the Matter requires it , they are in Danger to be Both Undone : So that it is for the Good of the Whole , that the Several Parts take care One for Another . We have here set before us the Mischieves of Ill Nature , and Imprudence , both in One ; and the Folly of not Heeding the Duty , as well as the Common Necessity , of Helping One Another . [ This is None of My Bus'ness ] we Cry ; never considering , that in Things Requisite to be done , what One Cannot , Another Must : Beside , that in the Case of a Fellow-Servant , or an Honest Neighbour , I am as much bound to save him from Sinking under a Heavy Burden , as I am to give him a Cup of Drink , or a Morsel of Bread , to keep him from Choaking or Starving : It makes a Breach in a Community , when Particular Men shall take upon them to Divide from the Common Service of the Body : And He that sets up a Private Interest , Separate from the Publique , Discontinues the Connexion of the Government , by Cutting off That Link of the Chain . But the Miseries and Calamities that follow upon departing from the Known Rules and Measures of Political Order , are sufficient to Enlighten us in the Reason of Political Methods , and to Excite us to an Agreement in all Reciprocal Services , One with Another . There 's the Duty of Charity in 't , and the Foundations of Governing Prudence ; Beside , that we are likewise Mov'd to 't , by a Sense of Tenderness , Honor and Justice . The Churlish Humour of this Horse , is too much the Humour of Mankind , even in the Case of Subjects to the same Master ; but such is the Vanity that many People draw from their Titles , and their Trappings , that they look down upon their Fellows , as if they were not All made of the same Clay . To speak the Plain Truth of the Matter , 'T is the Little People that support the Great ; and when the Foundation fails , the whole Fabrick must either drop into Rubbish , or otherwise Rest upon the Shoulders of their Superiors . FAB . LXIV . A Collyer and a Fuller . A Fuller had a very kind Invitation from a Collyer to come and Live in the House with him . He gave him a Thousand Thanks for his Civility ; but told him that it would not Stand with his Convenience ; for ( says he ) as fast as I make any thing Clean , You 'll be Smutting it again . FAB . LXV . A Thrush and a Swallow . AH my Dear Mother ! says the Thrush , Never had any Creature such a Friend as I have , of this same Swallow . No , says she , nor ever any Mother such a Fool to her Son as I have , of this same Thrush : To talk of a Friendship betwixt People that cannot so much as live together in the same Climate and Season . One is for the Summer , T'other , for Winter ; And that which keeps You Alive , Kills your Companion . The MORAL of the TWO FABLES above . 'T is a Necessary Rule in Allyances , Matches , Societies , Fraternities , Friendships , Partnerships , Commerce , and All Manner of Civil Dealings and Contracts , to have a Strict Regard to the Humour , the Nature , and the Disposition of Those we have to do withall . REFLEXION . THIS is to bid us have a care what Friendships we Contract , and what Company we keep ; for Contrary Humours and Manners will never agree together . There can be no Thought of Uniting Those that Nature it self has Divided . And this Caution holds good in all the Bus'ness of a Sober Man's Life ; as Marriage , Studies , Pleasures , Society , Commerce , and the like : 'T is in some sort , with Friends ( Pardon the Courseness of the Illustration ) as it is with Dogs in Couples . They should be of the same Size , and Humour ; and That which Pleases the One should Please the Other : But if they Draw Several Ways , and if One be too Strong for T'other , they 'll be ready to Hang themselves upon Every Gate or Style they come at . This is the Moral of the Friendship betwixt a Thrush and a Swallow , that can never Live together . FAB . LXVI . A Fowler and a Pigeon . AS a Country Fellow was making a Shoot at a Pigeon , he trod upon a Snake that bit him by the Leg. The Surprize Startled him , and away flew the Bird. The MORAL . We are to Distinguish betwixt the Benefits of Good Will , and those of Providence : For the Latter are immediately from Heaven , where no Human Intention Intervenes . REFLEXION . THE Mischief that we Meditate to Others , falls commonly upon our Own Heads , and Ends in a Judgment , as well as a Disappointment . Take it Another Way , and it may serve to Mind us how Happily People are Diverted Many Times from the Execution of a Malicious Design , by the Grace and Goodness of a Preventing Providence . A Pistol 's not taking Fire may save the Life of a Good Man ; and the Innocent Pigeon had Dy'd , if the Spiteful Snake had not Broken the Fowler 's Aim : That is to say ; Good may be drawn out of Evil , and a Body's Life may be Sav'd without having any Obligation to his Preserver . FAB . LXVII . A Trumpeter taken Prisoner . UPon the Rout of an Army there was a Trumpeter made a Pris'ner , and as the Soldiers were about to Cut his Throat ; Gentlemen ( says he ) Why should You Kill a Man that Kills No Body ? You shall Die the rather for That , cries one of the Company , for being so Mean a Rascal , as to set other People together by the Ears , without Fighting your self . The MORAL . He that Provokes and Incites Mischief , is the Doer of it . 'T is the Man that Kills Me , the Bullet is only a Passive Iustrument to serve his End that Directs it . REFLEXION . THIS is to Reprove Those ( according to the old Moral ) that Stir up Men in Power to do Publick Mischief ; which is much Worse than any Man 's Doing a Private One Himself : And only a Safer Way of Committing greater Outrages . The Trumpeter's Plea , is so Arrant a Shuffle here , that an Incendiary at the Barr , or in the Pulpit , has as much to say for Himself . He that Countenances , Encourages , or Abetts a Mischief , Does it . The Seditious Lawyer , or Divine , Kills No Body with his own Hand , but by a False Gloss perhaps , upon a Law , or a Text , he may cause Ten Thousand Swords to be Drawn , without Spilling One Drop of Bloud immediately Himself . Shall any Man now , that Willfully , and Maliciously , procures the Cutting of whole Armies to Pieces , set up for an Innocent ? As if the Lives that were taken away by his Instigation , were not to be Charged upon his Account . He that Covers Murder , Oppression , Sacrilege , Rebellion , with a Cloak of Statute and Scripture , makes God and Government , Effectually , the Authors of the Wickedness : And Those are the Basest , and Worst of Bravo's , that Employ Iourneymen-Mercenaries under them to do the Work. What is This , but to Engage our Bibles , and our Law-Books in a Conspiracy against Themselves ? Shall He that gives Fire to the Train , pretend to Wash his Hands of the Hurt that 's done by the Playing of the Mine ? Humane Corruptions are as Catching as Powder ; as Easily Enflam'd , and the Fire afterward as Hard to be Quench'd . That which a Man Causes to be Done , he Does Himself , and 't is all a case whether he does it by Practice , Precept , or Example . In One Word , He that Kindles the Passions of the Mobile is Answerable for the Following Conflagration . When the Men of the Long Robe have once Preach'd the People to Tinder , the Least Spark sets them a Fire : so that they have no more to do then to Inculcate the Doctrine of Disobedience , and so leave the Multitude to chew upon 't . A Trumpeter in the Pulpit is the very Emblem of a Trumpeter in the Field ; and the same Charge holds Good against Both. Only the Spiritual Trumpeter is the more Pernicious Instrument of the Two ; for the Latter serves only to Rowze the Courage of the Soldies without any Doctrine of Application upon the Text , whereas the other infuses Malice over and above , and Preaches Death and Damnation , Both in One , and gives ye the very Chapter and Verse for 't , FAB . LXVIII . A Dog and a Wolfe . THere was a Hagged Carrion of a Wolfe , and a Jolly Sort of a Gentile Dog , with Good Flesh upon his Back , that fell into Company together upon the King's High-Way . The Wolfe wonderfully pleas'd with his Companion , and as Inquisitive to Learn how he brought himself to That Blessed State of Body . Why , says the Dog , I keep my Master's House from Thieves , and I have very Good Meat , Drink , and Lodging for my pains . Now if you 'll go along with Me , and do as I do , you may fare as I fare . The Wolfe Struck up the Bargain , and so away they Trotted together : But as they were Jogging on , the Wolfe spy'd a Bare Place about the Dogs Neck , where the Hair was worn off . Brother ( says he ) how comes this I prethee ? Oh , That 's Nothing , says the Dog , but the Fretting of my Collar a little . Nay , says T'other , if there be a Collar in the Case , I know Better Things than to sell my Liberty for a Crust . The MORAL . We are so Dazzel'd with the Glare of a Splendid Appearance , that we can hardly Discern the Inconveniencies that Attend it . 'T is a Comfort to have Good Meat and Drink at Command , and Warm Lodging : But He that sells his Freedom for the Cramming of his Gutt , has but a Hard Bargain of it . REFLEXION . IN This Emblem is set forth the Blessing of Liberty , and the Sordid Meanness of those Wretches that sacrifice their Freedom to their Lusts , and their Palates . What Man in his Right Senses , that has wherewithal to Live Free , would make himself a Slave for Superfluities ! The Wolfe would have been well enough Content to have Barter'd away a Ragged Coat , and a Raw-Bond'd Carcass , for a Smooth and a Fat One ; but when they came to talk of a Collar once , away Marches He to His Old Trade in the Woods again , and makes the Better Choice of the Two. To speak to the First Point , we are lyable to be Impos'd upon by Outsides and Appearances , for want of Searching things to the Bottom , and Examining what Really they are , and what they Only seem to be . This Fiction of the Wolfe , is a Reproof to Eager Appetites , and Over-Hasty Judgments , that will not give themselves time to Ballance Accounts , and Compute Beforehand , whether they are to get or Lose by the Bargain . It holds as well against Intemperate Curiosities , and Rash Wishes , That is to say , against the Folly of the One , and the Wickedness of the Other ; for if we come once to take Evil for Good , our very Prayers are turn'd into Sin : But what with a Certain Itch of Prying into , and Meddling with Other Peoples Matters , and a Natural Levity that puts us upon Shifting and Changing , we fall Insensibly into a Thousand Inconveniencies : and when it comes to That once , that we find our selves Uneasie at Home , and no Resting-Place in our Own Thoughts , ( where Rest is Only to be had ) we are e'en glad to run away from our Selves , and Hunt abroad for 't where 't is never to be found . This is the Common Root of all our Wandrings and Errors . We Spend our Time , and our Peace , in Pursuit of Things wholly Forreign to our Business , and which will Certainly Deceive us at last . Thus it Is , and Thus it must be , so long as we take Every thing by a Wrong Handle , and only Calculate upon our Own Misfortunes , without any Allowance for the Comforts that we Enjoy . And so we reckon upon our Neighbours Enjoyments , on the Other hand , without any Consideration for the hardships that They Endure . Oh that I had but such a Palace ! Says One ; Such an Estate ; Such a Retinue ; This Glorious Train ; That Lovely Woman , &c. Nay the Envious Freak Descends to the very Point , and Petticoat . Now These Idle Curiosities may be Specious Enough in the Contemplation ; but what if This House , at the Foot of the Account , should Prove to be Haunted , That Gay Furniture Borrow'd ; T'other Fine Woman Clapt ; The Curse of Sacrilege cleaving to such an Inheritance , and all the rest of the Gawdy Fooleries perhaps Unpay'd for ? ( as these Incumbrances are No New Things in Nature ) Who would not rather take up with the Wolfe in the Woods again , then make such a Clutter in the World upon These Scandalous Conditions . For the Obviating of All Cases of this Quality , Children should be Early Instructed , according to their Age and Capacity , in the True Estimate of Things , by Opposing the Good to the Evil , and the Evil to the Good ; and Compensating , or Qualifying One Thing with Another . What 's Plenty without Health ? What 's Ease without Plenty ? And what 's Title and Greatness , with Carking Thoughts , and a Troubled Mind to Attend it ? What does That Man Want that has Enough ? Or What 's He the better for a Great deal , that can never be Satisfy'd ? By This Method of Setting what we Have against What we have Not , the Equity of Providence will be made Manifest , and to All manner of purposes Justify'd ; When it shall appear upon the Ballance , that Every man has his Share in the Bounties of Heaven to Mankind . As to the Freedom here that Aesop is so Tender of , it is to be Understood of the Freedom of the Mind : A Freedom to Attend the Motions of Right Reason ; and a Freedom , in fine , not to be Parted with for All the Sensual Satisfactions under the Sun. It is , I say , a Freedom under These Limits ; for there 's No such Thing as Absolute Liberty : Neither is it possible that there should be any , without a Violence to the Order of the Universe , and to the Dictates of Reasonable Nature : For All men Living are in Some sort or Other , and upon some Penalty or Other , Subjected to a Superior Power ; That is to say , the Laws of Morality are Above them : But the Case wherein All men are upon the Behaviour is not here the Question . To Wind up the Moral , in short ; Liberty is a Jewel , and a Blessing . The Wolfe was well enough pleas'd here with the State of the Dogs Body , but he had no fancy to his Collar . FAB . LXIX . A Farmer and his Dogs . A Certain Farmer was put to such a Pinch in a Hard Winter for Provisions , that he was forc'd to Feed Himself and his Family upon the Main Stock . The Sheep went First to Pot ; the Goats Next ; and after Them , the Oxen ; and All Little enough to keep Life and Soul together . The Dogs call'd a Councel upon 't . and Resolv'd to shew their Master a Fair pair of Heeles for 't , before it came to be Their Turn ; for , ( said they ) after he has Cut the Throats of our Fellow Servants , that are so Necessary for his Bus'ness , it cannot be Expected that he will ever Spare us . The MORAL ▪ There 's No Contending with Necessity , and we should be very Tender how we Censure Those that Submit to 't . 'T is One thing to be at Liberty to do what we Would do , and Another Thing to be Ty'd up to do what we Must. REFLEXION . 'T IS a Common Thing for a Master to Sacrifice a Servant to his Own Ease , and Interest ; but there 's No Meddling with Men of That Inhospitable Humour , where the Domestiques , how Faithful soever , can never be Secure . This is according to the Old Moral ; but not without some Force ( in My Opinion at least ) to the Natural Biass of the Fable . The Farmer has no Liberty of Choice before him , but either to do what he does , or to Perish : And in so Doing , ( with all respect to the Rules of Honesty ) he does but his Duty ; without any way Incurring the Character of an Ill Natur'd Man , or a Cruel Master . But there may be also Another Doctrine Rais'd from it ; which is , That in Cases of Extreme Difficulty , the Laws of Conveniency , and Ordinary Practice must give place to the Laws of Necessity . This was the Naked Truth of the Farmers Case . FAB . LXX . A Camel at First Sight . UPon the First Sight of a Camel , All people ran away from 't , in Amazement at so Monstrous a Bulk . Upon the Second Sight , finding that it did them No Hurt , they took Heart upon 't , went up to 't , and View'd it . But when they came , upon Further Experience , to take notice , how Stupid a Beast it was , they Ty'd it up , Bridled it , Loaded it with Packs and Burdens ; Set Boys upon the Back on 't , and Treated it with the Last Degree of Contempt . FAB . LXXI . A Fox and a Lyon. A Fox had the hap to fall into the Walk of a Lyon ; ( the First of the Kind that ever he saw ) and he was ready to Drop down at the very sight of him . He came a While after , to see Another , and was Frighted still ; but Nothing to What he was Before . It was his Chance , after This , to Meet a Third Lyon ; and he had the Courage , Then , to Accost him , and to make a kind of an Acquaintance with him . The MORAL of the TWO FABLES above . Novelty Surprizes us , and we have Naturally a Horror for Uncouth Mis-shapen Monsters ; but 't is Our Ignorance that Staggers us , for upon Custom and Experience , All These Buggs grow Familiar , and Easy to us . REFLEXION . THINGS that at first seem Terrible , become Easy to us when we are Wonted to them ; says the Old Moral ; which holds , I confess , in the Case of the Camel , but not in That of the Lyon. With leave of the Moralist , the Illustration does not come up to the Force and Intent of the Two Last Fables : Neither , in truth , is the very Design of them according to the True Reason of the Matter in Question . Things that seem Terrible , and are Not so , become not only Familiar , but Ridiculous to us , when we find that our Fears were Vain and Idle ; as in the case of the Camel : But things on the contrary , that only Seem Terrible , but are found upon Experience to be more Dangerous then we took them for : ( as in the Strength , the Nimbleness , the Fierceness , and the Appetite of a Lyon. ) These are Things , I say , that the Better we Know them , the More we Dread them : So that though we have Apprehensions , as well where there is No Peril , as where there Is : Yet Time teaches us to Distinguish the One from the Other . The Allusion would much better have held in the case of a Battle , where the Soldier grows Every day less apprehensive of the Hazzard , by seeing so many People Scape ; and by Computing upon the Disproportion of Those that Outlive it , to Those that Fall in 't . We may however Learn from hence , that people may be Frighted as well Without Reason as With it . Now , in Propriety of Speaking , and in a Right Understanding of the Thing too , People were not so much Frighted , as they were Surpriz'd at the Bigness , and Uncouth Deformity of the Camel : But I could Wish , the Fox had been More and More affraid of the Lyon , the Oftner he Saw him ; and the Doctrine would then have been to Govern our Passions by the Truth and Reason of Things , not by Appearances ; but it holds however , that Custom goes a Great Way in making Matters Indifferent to us . 'T is much the same Case too , betwixt the People , and Bugg-Laws , and Acts of State , that it is here betwixt the Fox and the Lyon. Men look , upon the First Opening of a Publique Fast , as if Heaven and Earth were going together ; Not a Shop Open ; The Streets Quiet , and so Dismal a Countenance Every where , as if it were to Rain Fire and Brimstone the Next Moment . The Second Day is a Little Uneasy too , but not half so Frightful as the Former : and so in Two or Three days more , the Awe goes quite off , and the People come to their Wits , and fall to their Trade again , without any further Heed to the Matter . 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 Cubbs 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 Damm . The MORAL . God Reserves 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 Allyance , 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 Aesop has aptly enough Match'd a Faith-Breaking Prince , with a Per●…idious Subject , and Fancy'd a Knavish Favourite , as the Fittest Minister for such a Governour . In the Eagles Destroying the Foxes Cubbs , 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 Misdemeanors 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 bore to Mankind , and the Service she did in Picking up of Venomous 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 . 'T is 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 Bad are Taken together , they must Go together . Not but that a man may lye 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 . 'T is 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 ye the Man. What would a body think now of a Prime Minister that should Conjobble Matters of State with Tumblers and Buffoons ; Conferr 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 't is not the Purple , but the Virtue that makes a man of Honour ; truly so call'd . FAB . LXXIV . A Boy , and False Alarums . A Shepherd 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 Alarums . 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 Sa●…e , Warrantable , Decent , and Precise Limits of that which we call Bantering , or Fooling : But it is either too Course , too Rude , too Childish , too Bitter , too Much on 't , too Pedantique ; and in 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 Reproach . 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 the more Grateful , and Effectual for it . 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 Shepherds Boy went too far upon a 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 Cleare Himself ; He Clipt his Wings , and carry'd him Home to his Children to Play withal . They came Gaping about him , and ask'd their Father what Strange Bird that Was ? Why , says he , He 'l 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 . 'T is a High Degree of Vanity and Folly , for men to take More upon them then they are able to go thorough withall ; And the End of Those Undertakings is only Mockery and Disappointment in the Conclusion . REFLEXION . 'T IS Vain and Dangerous to Enter into Competitions with our Superiors , in What Kind soever , whether it be in Arms , Letters , Expence , Strength of Body , Arts and Sciences , or the like . 'T is Impossible for any man , in fine , to take a True Measure of Another , without an Exact Knowledg 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 , 't is the same Case as to the Envy of the Competition . FAB . LXXVI . A Dog in a Manger . A Churlish Envious Curr 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 Eate Nothing it selfe then not Starve Those that Would . REFLEXION . WE have but too many Men in the World of This Dogs 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 Moralliz'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 Neighbor 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 Breath Common Air if He could Hinder it . 'T is 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 of the Honour of Saving it . Now He that Betrays his Master for Envy , will never fail of doing it for Mony : 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 Spitefull 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 . 'T is the Nature and the Practice of Drolls and Buffoons , to be Insolent toward Those that will bear it , and as Slavish to Others that are more then their Match . REFLEXION . 'T IS No New Thing for an Innocent Simplicity to be made the Sport of Bantering Drolls , and Buffoons . 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 't is 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 Mary-bones , and begg'd of Iupiter to give him a pair of Horns , but the Request was so Ridiculous , that Iupiter , instead of Horning him , Order'd him to be Cropt , and so Punish'd 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 Iupiter . A Fox and a Hare Presented a Petition to Iupiter . The Fox pray'd for the Hares Swiftness of Foot , and the Hare for the Fox's Craft , and Wilyness of Address . Iupiter 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 Conferr All upon any One. FAB . LXXX . A Peacock to Iuno . THE Peacock , they say , lay'd it Extremely to Heart , that being Iuno's Darling-Bird , he had not the Nightingale's Voice superadded 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 Bounty 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 a 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 Appeale from Heaven to Heaven it self ; and Petitioning Providenee 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 Emprov'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 Works 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 Heeles 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 thorough 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 suppy'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 Baite of Liberty and Property will serve for the Common People in saecula saeculorum , 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 he 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 Witherd 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 my self 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 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 Brains as you have 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 than 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 Leape , 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 , than they were to One Another . The MORAL . 'T is 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 Leape . 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 than go to Disprove it . REFLEXION . 'T IS Foolish to Appeale to Witnesses for the Proofe of any thing , when 't is not a Pin Matter , whether the Fact in Question be True or False ; and so it is also to talk of Proofes 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 always be telling Stories with an [ I did This , ] and [ I sayd That . ] Travellers , they say , may lye by Authority ; and yet our Travellers 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 't was Dead , he could shew it Alive ; If Living , 't was but squeezing it , and then 't was 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 't is in Your Choice to have it either the One or the Other . The MORAL . Presumption leades 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 Allmighty Power too , and the bringing of One Attribute in Question , Opens the Way to a Diffidence 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 Borne ; 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 it 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 selfe , 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 . 'T is a Madness for a Body that has enough already , to Hazard 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 Eate . [ 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 , 't is true , bids us return Good for Evil ; but it does not Oblige us yet to Reward where we should Punish . REFLEXION . THIS is to Enform 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 Currs 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 't is a Temptation to Villany , when People . 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 Currs 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 Med'cinal ; 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 , 't is 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 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 . 'T is 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 Brutall 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 a 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 a little Better to the Ditches . The MORAL of the Three FABLES above . There needs no more than 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 rhe 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 any Impression , in the other . Wherefore , of All Things in This World , Care is to be Taken , that they get not a Hankering after These Iuggling 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 Fooles 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 Meanes , 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 by Unwarrantable , and 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 Out-done , in Matter of Fact. And These Ordinary Hocuses 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 Iudgments and Calculations over and above : though with our Conjurers here , their Ignorance and Presumption lays 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 himselfe ; 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 a 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 , 't is 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 Councel 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 Empirical 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 a doing . Why says he , I am laying the Foundations of a City ; and so the Birdman 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 'l 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 Falsely , 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 Raw 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 Aesop's Pretext here for the Building of a City , and the Cheats that we have heard of , the Saving of a City . The Design was Destruction in Both , and That was for 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 . 'T is with Men , just as 't 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 Halfe 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 Completed 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 they 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 . CXVIII . 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 Ure with somewhat of Greater Value , till he came at last to be Taken in the Matter , 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 Bodies 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 here 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 Governors , 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 Panegyrique 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. 'T was the Mothers 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 Shepherds 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-bord , 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 had Betray'd him Before . Yes , yes , says he , When the Devil 's Blind ! You 'd ha' some more Figs , with a Vengeance , Wou'd 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 could 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 Lyon. A Person of Quality dream't one Night that he saw a Lyon Kill his only Son : Who was , it seems , a Generous Cavalier , and a Great Lover of the Chace . This Phansy 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 Retreate . 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 Lyon ; which stirred the Bloud of the Young Man , for the Dream sake , and to think that he should now be a Slave for the Phansy of such a Beast . In this Indignation he made a Blow at the Picture ; but Striking his Fist upon the Point of a Nayle 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 Lyon. The MORAL . A Body may as well lay too Little as too much Stress upon a Dreame ; for some Dreames are Monitory , as Others are only Complexional ; but upon the Main , the Less we Heed them the Better ; for when that Freake has once taken Possession of a Fantastical Head , the Distemper is Incurable . REFLEXION . 'T IS 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 Dreames : 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 Tayle . THere was a Fox taken in a Trap , that was glad to Compound for his Neck by leaving his Tayle behind him . It was so Uncouth a Sight , for a Fox to appear without a Tayle , that the very Thought on 't made him e'en Weary of his Life ; for 't was 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 Tayles . He had no sooner say'd out his Say , but up rises a Cunning Snap , then at the Bord , who desir'd to be Enform'd , whether the Worthy Member that Mov'd against the Wearing of Tayles , gave his Advice for the Advantage of Those that Had Tayles , 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 , 't is the Best of his Play , to try the humour , if he can turn it into a Fashion . REFLEXION . 'T IS the way of the World to give Other People Councell 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 ther '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 't would go ; but he had too Hard a Task on 't , to Over-rule a Multitude to their Own Pain and Loss . We may Emprove 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 , 't is 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 Sayd for 't : If it be Uneasy , the Skill will be , either how to Mend it , or how to Beare 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 Tayle , 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 rubb off as well as they can , though they Leave their Consciences behind them , as the Fox did his Tayle , and then Preach up the Blessed Doctrine and Convenience of No Consciences , as well as No Tayles . 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 layd 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 , then to Expect a Kindness from a Common Enemy , and to lay hold on That for Relief , that Catches at Every Thing else for Mischiefe . 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 . 'T IS 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 Wayte for Innocent Bloud , 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 Snarle at the Instruments , 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 , it seems , 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 Wood-Man did as good as Tacitly promise the Fox a Sanctuary ; but not being Sui Iuris , he promis'd more then he could Warrantably Perform ; for a Subsequent Promise to Conceale the Fox could not Discharge him of a Prior Obligation to Destroy him . 'T is 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 lye 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 't is , says he , to Adore a Perverse and Insensible Deity , that will do More for Blowes than 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 a 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 Corruptions 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 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 Iob ) 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 Resignation 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 Summe 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 Friends 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 Tayle , and Licking his Lips , at the thought of what a Meale 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 Tayle 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 Currs at the Heels of him , to know how he lik'd his Wellcome . 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 Curr of the Two ; for it was against Hospitality and Good Manners so to do . There is a Duty of Tenderness and Good Nature , even toward 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 't was 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 Eagle , 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 Councell . Have a care , says Reynard , of putting too much Confidence in This Eagle ; for she 'll go neare , 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 Iumbled 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 Treate ' 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 lyes 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 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 Tim ; 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 Councell 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. Aesop 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 Unriddle 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 than 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 layd 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 Musique ! 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 Bus'ness 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 this Providence he made a Tolerable Day on 't . The MORAL . Patience , Constancy , and Perseverance , in an Honest Cause and Duty , can never faile 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 faile 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 the Persecuted Son of a Royal Martyr , was in Gods 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 Endeavors will not faile 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 Aesculapius , 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 talkst like a Fool. Have the Gods Nothing else to do , dost think , then 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 Past , and Offer'd them up in Form upon an Altar . For this Mockery , Divine Vengeance Pursu'd him , and he had an Apparition came 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 . The Dev'll was Sick , the Dev'll a Monk would be ; The Dev'll was Well , the Dev'll a Monk was He. REFLEXION . THIS Fable applies it self to Those that Promise more in their Adversity then 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. 'T is 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 lye 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 Extreme 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 making Sport with him , and pays him with Past 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 'l Mend. REFLEXION . HOPES and Disappointments are the Entertainment of Humane Life : The One serves to keep us from Presumption , the Other from Despair . 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 sayn 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 Asked 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 affraid of him . REFLEXION . 'T IS 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 are affraid of him . It may be said to be the Motto of Humane Nature , rather to Suffer then to Dye , though 't is 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 . Oh that I were e'en in in my Grave , cryes my Lady . My Pretty Pearl is Dead . Never did any thing go so near my Heart , I Praise the Lord for 't . Pray Madam Bethink your self ; says a Good Woman to her upon a Condoling Visit. Why you have Out-liv'd the Loss of a most Excellent Husband . Ay Madam , says the sorrowful Widow : But the Lord may send me such Another Husband ; I shall never have such Another Dog. 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 , 't is Call the Doctor , Pothecary , Surgeon ; Purge , Flux , Launce , Burn , Saw : I 'le Endure Any thing in This World , if you can but keep Life and Soul together . When it comes to That once , 't is not Help me Off with my Burden , 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 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 of a Spoon or a Porringer , or somewhat or Other at the End of his Visit. The Womans 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 〈◊〉 Your Eyes are Perfectly Well again , and pray let me be Payd 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 Doctors 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 a Gentlemans 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 Mony. 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 Mony , 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 Mony , I am not Master of my Trade yet . This was the Woman's Way of Reasoning with the Physician . The Dr. would have his Mony 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 troubled 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 Pusses 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 Polcat in a Warren , to Amuse them . The Mice took Notice of it , and One Wiser then the rest Stretched out his Neck to learn the Truth of the Matter , and so soon as ever he found how ' t was . 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 Attempted 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 . 'T is 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 Councel 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 Extremely 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 't is 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 Bayte in a Ditch . The Ape lays his Hand upon 't , and the Trap springs and Catches him by the Fingers . Ah thou Perfidious Wretch , cryes the Ape ! Or thou simple Prince , rather , replyes the Fox . You a Governour of Others , with a Vengeance , that han't Wit enough to look to your own Fingers . The MORAL . Governors 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 Slurr upon him , in Exposing him for Sport , to the Scorn of the People . Here 's an Ape chosen King , in Succession to a Lyon ; which stands for a Short , and a Plain Representation of the Best and the Worst of Governments under the Dignity of the One , and the Indignity of the Other . It sets forth the Case and Unhappiness of Elective Kingdoms , where Canvassing and Faction has commonly too great a hand in the Election . Nor is there any Wonder , to see Drolls and Tumblers Advanc'd to Charges of Honor and Profit , where Ignorance and Popularity sways the Choice : And nothing so fit as an Ape , for a Commission of State , where a Gambole , or a Grimace passes for a Qualifying Title to the Exercise of Power . It is no Wonder again , where People are so Mistaken in the Faculties and Capacities of Government , that they depart also from the Veneration that 's due to 't ; and when the Main Ends of it shall come to be Disappointed . For every Iack-Pudding , with Aesop's Fox here , will be Ridiculing Palpable Weaknesses , and Exposing those ( almost Sacred ) Imperfections , and Defects which they ought to Cover . What 's a Character of Honor upon the Shoulders of a Man that has neither a Soul Answerable to 't , nor a True Sense of the Dignity , but a Mark set up for every Common Fool to shoot his Bolt at ! When Apes are in Power , there will never want Foxes to Play upon them . FAB . CXVII . A Smith and his Dog. A Blacksmith took Notice of a Cur he had , that would be perpetually Sleeping , so long as his Master was at his Hammer ; but whenever he went to Dinner , the Dog would be sure to make One. So he Ask'd the Dog the Reason on 't . What 's the Meaning of it , says he , that so long as I 'm at the Forge , you are still taking your Nap ; but so soon as my Chops begin to Walk , yours must be Walking too for Company ? There 's a time to Sleep ( says the Dog ) and a Time to Wake ; and Every thing is Well done that is done in Due Season . The MORAL . All Creatures do Naturally look to the Main Chance ; that is to say , the Bus'ness of Food and Propagation . REFLEXION . THAT which Men do by Reason , Beasts do by Instinct . There 's No Living without Food and Rest ; and Nature appoints the Season , both for the One , and for the Other . A Dog Wakes to his Dinner , as a Man that 's to Travel next day , does for his Journy , and his Bus'ness . He lyes down to Sleep with the Hour in 's Head , and when the Time comes , he needs neither Clock nor Cock to call him . Custom puts Nature into a Method of Expecting , and Attending all the Offices of Life at such and such Certain Hours and Seasons , as we are us'd to : And there needed no more than This , to make the Master's Dining Time , the Dog 's Waking Time. FAB . CXVIII . A Boasting Mule. THere was a Favourite-Mule , that was High Fed , and in the Pride of Flesh and Mettle , would still be Bragging of his Family , and his Ancestors . My Father ( says he ) was a Coarser , and though I say it that should not say 't , I my self take after him . He had no sooner spoke the Words , but he was put to the Tryal of his Heels , and did not only shew himself a Jade ; but in the very Heat of his Ostentation , his Father fell a Braying , which Minded him of his Original , and the Whole Field made Sport on 't , when they found him to be the Son of an Asse . The MORAL . A Bragging Fool that 's Rais'd out of a Dunghill , and sets up for a Man of Quality , is Asham'd of Nothing in This World but of his Own Father . REFLEXION . THis touches the Case of Those Mean Upstarts , that when they come once to be Preferr'd , forget their Fathers , and have not the Wit to Consider , how soon Fortune may set them Down again where she took 'em up ; but yet at last , when they come to be minded of their Original , it makes many a Proud Fool sensible of a Scandalous Extraction , that has no Shame at all for a Scandalous Life . 'T is hardly safe to Descant upon a Boasting Mule , in a Fable , when there are so many of his Brethren in the World , that will Take it to Themselves . Nay and Over and Above the Self-Conceited Vanity of These Brutes , there are None so forward neither , to Bespatter Men of Blood and Quality , as those that have most Reason to be Asham'd of their Descent . This Pride of Pedigree is Easily run down , if there be not Power Joyn'd to the Ostentation : But where there is Authority given to the Folly , as well as to the Fool ; the Indignation that it raises makes the Insolence Insupportable . Nothing Dash'd the Confidence of the Mule like the Braying of the Asse in the very Interim , while he was Dilating upon his Genealogy . As who should say , Remember your Father , Sirrah . This comes to the Case of a Spaniard , that was Wonderfully upon the Huff about his Extraction , and would needs Prove himself of such a Family by the Spelling of his Name ; a Cavalier in the Company , with whom he had the Controversie , very Civilly Yielded him the Point ; for ( says he ) I have Examin'd the Records of a certain House of Correction , and I find your Grandfather was Whipt there by That Name . We have in fine a World of Boasting Mules among us , that don't care for being Minded of their Braying Fathers : But 't is the Fate of These Vain-Glorious Fops to be Thus Met withall , and your Counterfeit Men of Honor seldom come off Better ; Wherefore let every Man look well about him before he Boasts of his Pedigree , to see if he had not an Asse to his Father . FAB . CXIX . A Dog and a Wolfe . A Wolfe took a Dog napping at his Masters Door , and when he was just about to Worry him , the Poor Creature begg'd hard , only for a Reprieve . Alas ( says he ) I 'm as Lean at present as Carryon ; but we have a Wedding at our House within these Two or Three Days , that will Plump me up you shall see with Good Cheare . Pray have but Patience 'till Then , and when I 'm in a Little Better Case , Ill throw my self in the very Mouth of ye . The Wolfe took his Word , and so let him go ; but passing some Few Days after by the same House again , he spy'd the Dog in the Hall , and bad him Remember his Promise . Heark ye , my Friend , says the Dog ; Whenever you Catch me Asleep again , on the Wrong side of the Door , never Trouble your Head to Wait for a Wedding . The MORAL . Experience Works upon Many Brutes more then upon Some Men. They are not to be Gull'd twice with the same Trick ; And at the Worst , a Bad Shift is Better than None . REFLEXION . 'T is good to Provide against All Chances both Sleeping and Waking ; for a Man cannot be too Circumspect , upon Condition on the other hand , that his Caution do not make him Over-sollicitous . Past Dangers make us Wiser for the Future ; As the Dog , after he had been snapt at the Door , had the Wit to lye in the Hall ; which tells us that a Wise Body is not to be Caught Twice by the same Snare and Trick . His Promise to the Wolf was a kind of a Dog-Case of Conscience , and the Wolfe play'd the Fool in Taking his Word , for That which he was oblig'd not to Perform . FAB . CXX . A Lyon and a Bull. IN the Days of Yore , when Bulls liv'd upon Mutton , there was a Lyon had a Design upon a Mighty Bull , and gave him a very Civil Invitation to come and Sup with him ; for , says he , I have gotten a Sheep , and you must needs take Part on 't . The Bull Promis'd , and Went ; but so soon as ever he saw what a Clutter there was with Huge , Over-grown Pots , Pans , and Spits , away he scowr'd Immediately . The Lyon presently call'd after him , and Ask'd him , Whither in such Hast ? Oh , says the Bull , 't is High Time for me to be Jogging , when I see such Preparation : for This Provision looks as if you were to have a Bull for your Supper , rather then a Mutton . The MORAL . When a Man has both an Interest and an Inclination to Betray us , there 's No Trusting him . REFLEXION . THERE 's No Trusting to the Fair Words and Countenances of Bloudy Men : He 's sure to be Ruin'd that lays himself at the Mercy of Those that Live upon the Spoyle . Their very Complements are Snares ; as the Lyons Invitation of the Bull to Sup with him , was but the Cover of a Design he had to Supp upon the Bull himself . FAB . CXXI . A Lyon in Love. A Lyon fell in Love with a Country Lass , and desir'd her Father's Consent to have her in Marriage . The Answer he gave was Churlish enough . He 'd never Agree to 't he say'd , upon any Terms , to Marry his Daughter to a Beast . The Lyon gave him a Sowr Look upon 't , which brought the Bumkin , upon Second Thoughts , to strike up a Bargain with him , upon these Conditions ; that his Teeth should be Drawn , and his Nailes Par'd ; for Those were Things , he say'd , that the Foolish Girle was Terribly afraid of . The Lyon sends for a Surgeon immediately to do the Work ; ( as what will not Love make a Body do ? ) And so soon as ever the Operation was Over , he goes and Challenges the Father upon his Promise . The Countryman seeing the Lyon Disarm'd , Pluck'd up a Good Heart , and with a Swindging Cudgel so Order'd the Matter , that he broke off the Match . The MORAL . An Extravagant Love Consults neither Life , Fortune , nor Reputation , but Sacrifices All that can be Dear to a Man of Sense and Honor , to the Transports of an Inconsiderate Passion . REFLEXION . THIS Fable will look well enough in the Moral , how Fantastical soever it may appear at first Blush in the Lines and Traces of it . Here 's a Beast in Love with a Virgin ; which is but a Reverse of the Preposterous Passions we meet with Frequently in the World , when Reasonable Creatures of Both Sexes fall in love with Those , that in the Allusion may ( allmost without a Figure ) pass for Beasts . There 's Nothing so Fierce , or so Savage , but Love will Soften it ; Nothing so Generous but it will Debauche it ; Nothing so sharp sighted in Other Matters , but it throws a Mist before the Eyes on 't . It puts the Philosopher beside his Latin ; and to summ up All in a Little , where This Passion Domineers , neither Honour , nor Virtue , is able to stand before it . The Lyon's Parting with his Teeth , and his Clawes , in a Complement to his New Mistress , is no more then what we see Every Day Exemplify'd in the case of making over Estates and Joyntures , with the Malice Prepense all this While , of holding their Noses to the Grindstone , and with the Girles Father here , of Jilting them at last . FAB . CXXII . A Lyoness and a Fox . A Numerous Issue passes in the World for a Blessing ; and This Consideration made a Fox cast it in the Teeth of a Lyoness , that she brought forth but One Whelp at a time . Very Right , says the Other , but then That One is a Lyon. The MORAL . 'T is a Common Thing to Value things more by the Number , then by the Excellency of them . REFLEXION . THERE are more Fools in the World then Wise Men , and more Knaves then Honest Men ; so that it is not Number , but Excellency , that Inhaunces the Value of Any thing . The most copious Writers are commonly the Arrantest Scriblers ; And so in much Talking , the Tongue is apt to run before the Wit : In Many Words there is Folly , but a Word in Season is like Apples of Gold in Pictures of Silver : Says the Oracle of Truth it self . And we have it from the same Authority , that our very Prayers , when they are Loud and Long , are in the Sight of Heaven no better then so much Babbling ; and that they have More in them of Hypocrisy and Ostentation , then of Affection and Judgment . The Great Creator of the Universe , whose single FIAT was sufficient to have made Ten Thousand Worlds in the Twinkling of an Eye , Allowed himself Six Dayes yet for the Finishing of his Purpose : Paus'd upon Every Days Work , Consider'd of it , Review'd it , and Pronounc'd it Good ; and so Proceeded . Right Reason Moves , in some Proportion , by the same Steps and Degrees with This Inimitable Example : It Deliberates , Projects , Executes , Weighes , and Approves . Nature does Nothing in a Huddle , and Human Prudence should Govern it self by the same Measures . A Plurality of Voices , 't is true , carryes the Question in all our Debates , but rather as an Expedient for Peace , then an Eviction of the Right ; for there are Millions of Errors to One Reason , and Truth ; And a Point is not so Easy to be Hit : In a Word , the Old Saying is a shrewd One ; that Wise Men Propose , and Fools Determine . Take the World to pieces , and there are a thousand Sots to one Philosopher : and as many Swarms of Flyes to One Eagle . Lions do not come into the World by Litters . FAB . CXXIII . Two Cocks Fighting . TWO Cocks fought a Duell for the Mastery of a Dunghill . He that was Worsted , slunk away into a Corner , and Hid himself ; T'other takes his Flight up to the Top of the House , and there with Crowing and Clapping of his Wings makes Proclamation of his Victory . An Eagle made a Stoop at him in the Middle of his Exultation , and carry'd him away . By This Accident , the Other Cock had a Good Riddance of his Rival ; took Possession of the Province they Contended for , and had All his Mistresses to Himself again . The MORAL . A Wise , and a Generous Enemy will make a Modest Use of a Victory ; for Fortune is Variable . REFLEXION . THIS Combat of Two Cocks for a Dunghill , may be Moraliz'd by an Application of it to the Competition of the Greatest Princes , for Empire and Dominion . For what 's the World more then a Mass of Dirt on the One hand , as to the Subject of the Quarrell ; and there 's the same Thirst of Blood too , betwixt the Combatants , on the Other . We have again , the Various Chance of Warr Exhibited on Both Sides : For 't is with Kings , as with These Cocks . He that 's a Victor This Moment , may be a Slave the Next : And this Volubility of Human Affaires , what is it , but either the Sport , or the Judgment of Providence , in the Punishment of Arrogance and Oppression ! We are given finally to Understand , that as the Levity of Fortune leaves us Nothing to Trust to , or to Presume upon , so at the same Time there 's Nothing to Despair of . The Conquering Cock was Cut off in the very Song of his Triumph : and the Conquer'd , re-instated in the Possession of his former Pretenses . FAB . CXXIV . A Fawn and a Stag. A Fawn was Reasoning the Matter with a Stag , why he should run away from the Dogs still ; for , says he , you are Bigger and Stronger then They. If you have a Mind to stand , y' are better Arm'd ; And then y' are Fleeter if you 'll Run for 't . I can't Imagine what should make you so Fearful of a Company of Pityful Currs . Nay , says the Stag , 't is All True that you say , and 't is no more then I say to my self Many Times , and yet whatever the Matter is , let me take up what Resolutions I please , when I hear the Hounds once , I cannot but betake my self to my Heels . The MORAL 'T is One thing to Know what we ought to do , and Another thing to Execute it ; and to bring up our Practice to our Philosophy : He that is naturally a Coward is not to be made Valiant by Councell . REFLEXION . NATURAL Infirmities are well nigh Insuperable ; and Men that are Cowards by Complexion , are hardly ever to be made Valiant by Discourse . But They are Conscious yet of the Scandal of that Weakness , and may make a shift perhaps to Reason themselves now and then into a kind of Temporary Resolution , which they have not the Power afterwards to go Thorough with . We find it to be much the same Case in the Government of our Affections and Appetites , that it is in These Bodyly Frailties of Temperament and Complexion . Providence has Arm'd us with Powers and Faculties , sufficient for the Confounding of All the Enemies we have to Encounter . We have Life and Death before us : That is to say , Good and Evil ; And we know which is which too : Beside that it is at our Choice to Take or to Refuse . So that we understand what we ought to do ; but when we come to Deliberate , we play Booty against our selves : And while our Judgments and our Consciences direct us One Way , our Corruptions Hurry us Another . This Stag , in fine , is a Thorough Emblem of the State , and Infirmity of Mankind . We are both of us Arm'd and Provided , either for the Combat , or for Flight . We see the Danger ; we Ponder upon it ; and now and then by Fits , take up some Faint Resolutions to Outbrave and break thorough it : But in the Conclusion , we shrink upon the Tryal ; We betake our selves from our Heads to our Heels ; from Reason to Flesh and Bloud ; from our Strength to our Weaknesses , and suffer under One Common Fate . FAB . CXXV . Iupiter and a Bee. A Bee made Iupiter a Present of a Pot of Hony , which was so kindly Taken , that he bad her Ask what she would , and it should be Granted her . The Bee desir'd , that where-ever she should set her Sting , it might be Mortal . Iupiter was loth to leave Mankind at the Mercy of a Little Spiteful Insect , and so bad her have a care how she Kill'd any Body ; for what Person soever she Attacqu'd , if she left her Sting behind her , it should cost her her Life . The MORAL . Spiteful Prayers are no better than Curses in a Disguise , and the Granting of them turns commonly to the Mischief of the Petitioner . REFLEXION : CRUELTY and Revenge are directly contrary to the very Nature of the Divine Goodness , and the Mischief that is Design'd for Other People returns commonly upon the Head of the Author . How many Men are there in the World , that put up as Malicious Prayers in Christian Assemblyes to the True God , as the Bee does to Iupiter here in the Fable ! And Prayers too against their very Patrons and Masters ; their Benefactors that Entertain , Feed , and Protect them . Will Heaven Heare These Prayers , shall we think , ( or Curses rather ) and not Punish them ? This Bee did not Pray for a Power to Kill , without a Previous Disposition and Design , to put that Venemous Power in Execution . She had Mischief in her Heart allready , and only wanted some Destructive Faculty , answerable to her Will : And so pray'd to Iupiter , as Men do in many Cases to the Iehovah , for the Blessing of an Ability to Commit Murder . FAB . CXXVI . Wasps in a Honey-Pot . THere was a Whole Swarm of Wasps got into a Hony-Pot , and there they Cloy'd and Clamm'd themselves , till there was no getting Out again ; which brought them to Understand in the Conclusion , that they had pay'd too Deare for their Sweet-Meats . The MORAL . Loose Pleasures become Necessary to Us by the Frequent Use of them , and when they come once to be Habitual , there 's no getting Clear again . REFLEXION . THESE Wasps in a Hony-Pot are so many Sensual Men that are Plung'd in their Lusts and Pleasures ; and when they are once Glu'd to them , 't is a very Hard Matter to Work themselves Out . We have an Emblem here of Those Foolish Voluptuous Men , that Sacrifice the Peace , the Honour , the Comfort , and all other Substantial Satisfactions of Life , to the Temptation of a Liquorish Palate . And so for the Liberties of Wine , Women , Feasting , and Jolly Company ; The Pomp and Splendor of Courts and Parades , &c. It comes All to the same Point ; for when Men are once Dipt ; what with the Engagements of Sense , Custom , Facility ; Nay and I might have say'd , with the very Shame of Departing from what they have given themselves up to , they go on with Aesops Flyes , 'till they are Stifled in their very Pleasures . FAB . CXXVII . A Young Man and a Swallow . A Prodigal Young Fellow that had sold his Cloths to his very Shirt , upon the Sight of a Swallow that came abroad before her Time , made Account that Summer was now at Hand , and away went That too . There happen'd after This , a Fit of Bitter Cold Weather , that allmost starv'd both the Bird , and the Spendthrift . Well ( says the Fellow to Himself ) This Sot of a Swallow has been the Ruine of us Both. The MORAL : Extraordinary Cases are Excepted out of the General Rules of Life : So that Irregular Accidents and Instances are not to be drawn into President . REFLEXION . EVERY Man Stands or Falls to his Own Reason ; and it is No Excuse to say , that I was Misled by Example , or Conjecture , when I had the Means before me of Enforming my self Better . If this Prodigal had but Consulted the Almanack , or his own Experience , it would have set him Right in the Course of the Seasons , or the Old Proverb Methinks might have satisfy'd him , that One Swallow makes no Summer , Unless the Fable perchance should fall out to be the Ancienter of the Two , and the Occasion of That Proverb : But there are Certain Extravagants among People of all Sizes and Professions , and there must be no Drawing of General Rules from Particular Exceptions . FAB . CXXVIII . Mercury and a Carpenter . A Carpenter dropt his Axe into a River , and put up a Prayer to Mercury to help him to 't again . Mercury Div'd for 't , and brought him up a Golden One : but That was not it the Fellow said : And so he Plung'd a Second Time , and Fetch'd up Another , of Silver . He sayd That was not it neither . He try'd once again , and then Up comes an Axe with a Wooden Handle , which the Carpenter , sayd was the very Tool that he had Lost. Well! ( says Mercury ) thou art so Just a Poor Wretch , that I 'le give thee All Three now for thy Honesty . This Story was got into Every bodies Mouth , and the Rumour being Spread , it came into a Knaves Head to Try the Same Experiment over again . And so away goes He and Down he Sits , Sniv'ling and Whelping upon the Bank of a River , that he had Dropt his Axe into the Water there . Mercury , that was at hand it seems , heard his Lamentation , and Dipping once again for his Axe , as he had done for the Other ; up he brings him a Golden Axe , and Asks the Fellow if That were it . Yes , Yes , says he , This is it . Oh thou Impudent Sot , cryes Mercury ; to think of putting Tricks upon Him that sees through the very Heart of thee . The MORAL . The Great Searcher of our Hearts is not to be Impos'd upon , but he will take his Own Time either to Reward or Punish . REFLEXION . HEAVEN Hates Dissemblers , and Hypocrites , as it Loves men of Truth and Integrity . He that fan●…yes he can Impose upon Iupiter takes him for a Cully . Baudoin Morallizes the Matter thus ; that Mercury's called upon , and Sent , as the Patron of Artizans . The Practice of Truth and Justice can never fail of a Reward in the Conclusion , and the bringing in of a God to the Reliefe of a Poor Man , shews that it is from Heaven that the Needy are to Expect Redress . Here are Two Men at their Prayers ; The One a Downright Plain Dealer ; and the Other , a Trimming , Designing Hypocrite . The Former has a Reverence in his Heart for the Power that he Invokes ; He is not to be Corrupted with Gold , or Silver . He stands in Awe of his Conscience , and makes good his Profession , with his Practice : Receiving in the End , the Blessing of a Reward for his Integrity . The Other Worships with his Eyes , his Hands , and his Voyce ; but All This is only to Cover the Cheat of a Rotten-Heart . He acknowledges a Divine Power , but at the Same Time he makes a Mock on 't , and Provokes it . He stands Convinc'd that God knows All the Secrets of his Heart , and yet tells him a Lye to his Face . There is No such Masque , in fine , for the Greatest of Impietyes , as a Veil of Religion . This Praying Carpenter here would have made Mercury a Broaker to his Knavery : and we have a world of Praying Christians too , that write after his Copy . FAB . CXXIX . A Fox and Grapes . THere was a Time , when a Fox would have Ventur'd as far for a Bunch of Grapes , as for a Shoulder of Mutton , and it was a Fox of Those days , and of That Palate , that stood Gaping under a Vine , and licking his Lips at a most Delicious Cluster of Grapes that he had Spy'd out there ; He fetch'd a Hundred and a Hundred Leaps at it , 'till at last , when he was as Weary as a Dog , and found that there was No Good to be done ; Hang 'em ( says He ) they are as Sowr as Crabs ; and so away he went , turning off the Disappointment with a Jest. FAB . CXXX . A Wolfe and a Lyon. AS a Wolfe and a Lyon were abroad upon Adventure together , Heark , ( says the Wolfe ) Don't you hear the Bleating of Sheep ? My Life for Yours Sir , I 'le go fetch ye a Purchase . Away he goes , and follows his Eare , till he came just under the Sheepfold : But it was so well fortify ▪ d , and the Dogs asleep so Near it , that back he comes Sneaking to the Lyon again , and tells him , There are Sheep Yonder ( says he ) 't is true , but they are as Lean as Carrion , and we had e'en as good let 'em alone 'till they have more Flesh on their Backs . The MORAL of the TWO FABLES above . 'T is matter of Skill and Address , when a man cannot Honestly Compass what he would be at , to Appear Easy and Indifferent upon All Repulses and Disappointments . REFLEXION . 'T IS a Point of Good Discretion to make a Virtue of a Necessity , and to Content our selves with what we cannot get , though we have never so much a Mind to 't ; for 't is a Turn of Art to seem to Despise what we cannot Compass , and to put off a Miscarriage with a Jest ; Beside , that it is Better to have People think a man could Gain Such or such a Point if he Would , then that he Would , but cannot . The Foxes Put off in This Fable , is a most Instructive Point of Philosophy toward the Government of our Lives ; Provided that his Fooling may be made our Earnest ; as it would be much for our Honour and Quiet so to be . No man can be Miserable if he can but keep Clear of the Snare of Hopes and Fears ; and Antidote himself against the Flatteries of the One , and the Alarums of the Other : It is a High Point of Christian , as well as of Civil Prudence ; for a man to say Thus to Himself before-hand , of a Thing that he has a Mind to [ If I cannot get it , I shall be Better without it . ] Or if he can but say after the Missing of it , [ It was better Lost then found . ] Now if we cannot Arrive at the Pitch of making This Indifference a Virtue indeed , we may however so Disguise it yet , ( though in a case of Necessity ) as to make it Look like One : Not but that it would be much better if we could Attain to the Perfection it selfe , as well as we may in Appearance Cover the Disgrace . I knew a Fine Lady once , and she was a Woman of Sense , Quality , and a very Generous Mind . She lay under Mortifications in abundance , and yet was never Observ'd to be Peevish , or Angry , upon Any Provocation Whatsoever ; and the Reason she gave for 't was This : [ It Will make Me Look Old , ) So that it is not so much the want of Ability to master our Affections , as the want of Resolution to go thorough with the Experiment . This is a way to keep us Firm in All Tryals : or if He , that upon a True Principle , lives without any Disquiet of Thought , may be sayd to be Happy . It Emproves All our Disappointments into Providences , when we can let fall the Vain Desire of any thing without Feeling the Loss of it . It comes All to a Case now , upon the force of the Moral , whether we Quit , as the Fox did the Grapes , because he could not come at them , or as the Wolfe did the Sheep , because he durst not Venture , upon ' em . But be it either the One or the Other , there 's a Virtue , and a Blessing in 't , Both ways , in getting the Better of our Passions : which might certainly be done if we had but Halfe the Tenderness for our Minds and Consciences , that we have for our Carcasses , and our Fortunes . FAB . CXXXI . A Boy and a Snake . A Boy was Groping for Eles , and layd his hand upon a Snake , but the Snake , finding it was Pure Simplicity , and not Malice , Admonish'd him of his Mistake ; Keep your self Well while you are Well , says the Snake ; for if you Meddle with Me , You 'll Repent your Bargain . The MORAL . 'T is the Intention , Morally Speaking , that makes the Action Good or Bad ; and even Brutes themselves will put a Difference betwixt Harms of Ill Will and Mischance . REFLEXION . 'T is Wisdom , as well as Justice , to Distinguish betwixt Actions of Misadventure , and of Design . Every Thing has at least Two Handles to 't , and Both Parts should be well Examin'd , before a Man can make either a Warrantable Judgment , or a Prudent Choice . The Boy 's Mistake here is no more then what we have Every day before our Eyes in common Practice : And That which the Snake says to the Boy , Every Man's Reason says to Himself . What is his taking a Snake for an Ele , but our taking Vice for Virtue ? He did it Unwarily : And so do We Many times too . He took the One for the Other , because they were so much Alike , that at first View he could not Distinguish them . And are not Virtue and Vice as Like , in several Instances , as One Egg is to Another ? How shall a Man know , at first Blush , Hypocrisie from Piety ; True Charity from Ostentation ; or the Devil Himself with a Glory about him , from an Angel of Light ? Time and Examination may do Much , but the Boy was Groping , and in the Dark , and so might Well be Mistaken . The Snake Told him of his Error , and the Danger of it , but Pass'd it over , because there was no Ill Will in 't . This is the very Case of Our Reason to us , in all our Misdoings : It Checks us for what 's Past , and Advises us for the Future , to have a care of False Appearances : Just as the Snake did to the Child here . FAB . CXXXII . A Fowler and a Partridge . A Fowler had taken a Partridge , and the Bird offer'd her self to Decoy as many of her Companions into the Snare as she could , upon Condition that he would but give her Quarter . No , says he , You shall Dye the rather for That very Reason , because you would be so Base as to Betray your Friends to save your self . The MORAL . Of all Scandalous and Lewd Offices , That of a Traytor is Certainly the Basest ; for it Undermines the very Foundations of Society . REFLEXION . TREACHERY is a Sin against Common Faith , Honour , and Humane Society ; A Villany , in short , that 's never to be Approv'd , how Convenient soever in some Cases to be made use of . The Fowler 's here , was a Wise and a Generous Resolution , upon the Partridges Proposal ; for all Traytors are Mercenaries ; and Whoever Betrays One Master for Advantage , will Betray Another for a Better Price . But as all manner of Treachery is Abominable in the Sight both of God and Man , and stands Reprehended in this Fable : So there are Certain Kinds and Degrees of it , that are yet more Execrable and Odious , One then Another . There is first a Treachery by Complexion , which was the Partridges Case . Her Heart Fail'd her , and she would fain have Compounded for her Own Life , by the Betraying of her Fellows . This was an Unhappy Infirmity , but the Weakness all this while , does not Excuse the Persidy , though it may seem in some Measure to Extenuate the Crime , by the Poor Creatures lying under almost an Insuperable Frailty . The Fowler however made an Example of her for a Terror to Others . Now if a Treachery of this Quality be so Unpardonable , what shall we say to Those Iudas'es , that Dip in the Dish with their Masters , and then for so many Pieces of Silver , deliver them up to be Crucify'd ? What shall we say to Those that Sell their Country , their Souls , and their Religion , for Mony , and Rate Divinity at so much a Pound ? And then to Consummate the Wickedness , Finish the Work with Malice , that they began with Avarice . FAB . CXXXIII . A Hare and a Tortoise . WHat a Dull Heavy Creature ( says a Hare ) is This same Tortoise ! And yet ( says the Tortoise ) I 'll run with you for a Wager . 'T was Done and Done , and the Fox , by Consent , was to be the Judg. They started together , and the Tortoise kept Jogging on still , 'till he came to the End of the Course . The Hare lay'd himself down about Mid-way , and took a Nap ; for , says he , I can fetch up the Tortoise when I please : But he Over-slept himself it seems , for when he came to Wake , though he scudded away as fast as 't was possible , the Tortoise got to the Post before him , and Won the Wager . The MORAL . Up and be Doing , is an Edifying Text ; for Action is the Bus'ness of Life , and there 's no Thought of ever coming to the End of our Iourney in time , if we Sleep by the Way . REFLEXION . UNNECESSARY Delays in All Pressing Affairs are but just so much time Lost , beside the Hazard of Intervening Contingencies that may Endanger a Total Disappointment . Let not the Work of to day be put off 'till to morrow ; for the Future is Uncertain ; and he that lyes down to Sleep in the Middle of Bus'ness that requires Action , does not know whether he shall live to ' wake again : Or with the Hare in the Fable here , Out-sleep his Opportunity . A Plodding Diligence brings us sooner to our Journey 's End , then a Fluttering Way of Advancing by Starts and by Stops ; for 't is Perseverance Alone that can carry us Thorough-Stitch . FAB . CXXXIV . Apples and Horse-Turds . UPon a very great Fall of Rain , the Current carry'd Away a Huge Heap of Apples , together with a Dunghill that lay in the Water-Course . They Floated a good while together like Brethren and Companions ; and as they went thus Dancing down the Stream , the Horse-Turds would be every foot crying out still , Alack a day ! How Wee Apples Swim ! FAB . CXXXV . A Peach , an Apple , and a Blackberry . THere happen'd a Controversie once betwixt a Peach , and an Apple , which was the Fairer Fruit of the Two. They were so Loud in their Discourse , that a Blackberry from the next Hedg , Over-heard them . Come ( says the Blackberry ) We are All Friends , and pray let 's have No Jangling among our selves ? The MORAL of the Two FABLES above , Every Thing would be Thought Greater in the World then it is , and the Root of it is This , that it first thinks it self so . REFLEXION . 'T IS a Vanity Common in the World , for Every Pretending Coxcomb to make himself One of the Party still with his Betters . They cry Wee to Every thing , and make themselves Necessary upon All Occasions , and to All Purposes , and People , when upon the Truth of the Matter , they are found to be good for Just Nothing at all . [ Wee ] Apples cry the Horse-Turds [ Wee ] the Kings Officers , crys the Fellow that carrys Guts to the Bears [ Wee ] crys the Scumm of the Nation to the Bench , to the Court , to the City , to the Church , to Parliaments , and Councels . There 's Nothing so Great , but the Little People cry [ Wee ] to 't still . [ Wee 'l ] do This , and [ Wee 'l ] do That , and [ Wee 'l ] Undertake for This and T'other , This is in a Familiar Way , the Common Style of the Licentious Multitude , to the Scandal of all Honorable Commissions , and of Those that Manage them . And This Humour of [ Weeing ] holds as well in Matters of State , and of Understanding , as in the Point of Honour and Quality . T was [ Wee ] in the Persons of the Fish Wives and the Broom-Men [ Wee ] again in the Resolutions of Billingsgate , and Grub street , that took upon them to Prescribe in Matters of Religion and Government . [ Wee ] won't lose our Religion , was the Cry of Every Ignorant Atheist . [ Wee 'l ] stand up for our Properties was the Beggers Song that liv'd upon the Alms Basket. And [ Wee ] for our Liberties , cry the Slaves of All Times and Interests ; Nay and None so streight Lac'd as Common Cheats upon the Topique of Conscience . And so it was [ Wee ] again in the Name of the Multitude that did Every thing that was thought Worth the Doing . Now if the Dregs of the People will be Opening , and Crying [ Wee ] to Every thing ; the Mobile has a Wide Mouth , and there 's No Stopping it . But the Arrogance of the Rabbles Assuming at This Rate , is Nothing to the Meanness of their Superiors when they shall descend to keep such Company ; or to make use of such Tools or Engines . 'T is not half so bad for the Apples to cry [ Wee ] Horse-Turds , as it would be for Men of State , and Caball , to cry [ Wee ] Tinkers and Carr-Men . But This is a Supposition , not to Enter so much as into the Thought of any Man of Sense or Honour . This Fable will also bear as Edifying , and as Pertinent a Moral , in the Inversion , as it does the Other Way . Wee Rogues , on the One Hand , is Every jot as Emphatical , as Wee Princes , on the Other . FAB . CXXXVI . A Mole and her Dam. MOther ( says a Mole to her Damm ) Here 's a Strange Smell Methinks . And then she was at it again , There 's a Mulberry-Tree I perceive . And so a Third Time , What a Clattering of Hammers do I hear . Daughter says the Old One , You have now quite Betray'd your self ; for I thought You had Wanted only One Sense , and now I find you want Three ; for you can neither Hear nor Smell any more then you can See. The MORAL . Men Labour under Many Imperfections that No Body would take Notice of , if they themselves were not Over-sollicitous to Conceal them . REFLEXION . BOASTERS are Naturally Falsifyers , and the People of All Others that put their Shams the Worst together . Their Imperfections would not be Half so much taken Notice of , if their Own Vanity did not make Proclamation of them ; As a Blind Lady that I knew , was never Well , but when she was Discoursing of Colours . 'T is a Strange Thing , the Impudence of some Women ! Was a Word often in the Mouth of a Precise Dame , who her self was as Common as the King's High-Way . I knew Another that was never without Lemmon Pill in her Mouth , to Correct an Unfavoury Vapour of her Own , and yet would be Perpetually Inveighing against Foul Breaths . Now This way of Covering Defects , Scandals or Inconveniences , is the Only Way of Exposing them . FAB . CXXXVII . Wasps , Partridges , and a Husbandman . A Flight of Wasps , and a Covy of Partridges that were hard put to 't for Water , went to a Farmer , and begg'd a Soup of him to Quench their Thirst. The Partridges offer'd to Dig his Vineyard for 't , and the Wasps to secure him from Thieves . Pray hold your Hand , says the Good Man ; I have Oxen and Dogs that do me These Offices already , without standing upon Terms . And therefore it will become me to Provide for Them in the First Place . The MORAL . Charity begins at Home , but the Necessary Duty of it in One Place , does not Discharge the Christian Exercise of it in Another . REFLEXION . CHARITY is a Humane , as well as a Christian Virtue , and there is a Place for it , even upon Brutes , under the Duty of Tenderness and Good Nature , as well as upon Men ; but still with a Distinction by way of Preference , that it is to be Employ'd in the First Place upon Those that have the Fairest Right to 't : 'T is One thing I must Confess , to Condition for a Good Office , and Another thing to do it Gratis ; so that the Husbandman took the Proposal by the Right Handle in That Respect : But his being provided of Servants already , to do his Work was no Excuse for his Want of Charity to Relieve his Distressed Neighbor . FAB . CXXXVIII . Jupiter and a Serpent . JUpiter had Presents made him upon his Wedding-Day , Greater , or Less , from All Living Creatures . A Serpent brought him a Rose in his Mouth for an Offering . The Thing was Acceptable enough , but not the Presenter ; for ( says Iupiter ) though Gifts are Wellcome to me , of Themselves , I must not yet receive any from a Serpent . The MORAL . He that receives a Present , Contracts an Obligation : which a Body would be Asham'd of in the Case of an Ill Man ; for it looks toward making a Friendship with him . REFLEXION . A Good Man would not Willingly lye under any Obligation to a Person of a Lewd Character and Conversation ; for beside the Danger he Incurrs , it would not be for his Credit neither , where Presents are Scandals , and rather Snares then Benefits . 'T is a kind of Incumbrance upon the freedom of a Generous Mind , to be debt to an Ill Man , even upon any Score whatsoever , that does but carry the face of Good Will , or Respect ; for 't is a Debt that a Man 's both Asham'd and Weary of 'till 't is paid off . He lives uneasily under the Burden of it , and Consequently , it is the Debt of All Others that ought first to be Answer'd . And there 's Somthing more in 't yet too , which is , that when All Common Scores are made even , the Morality of the Obligation still remains ; for there 's no Cancelling the Bonds of Honor and Justice . Kindnesses are to be paid in specie , as well as Mony. That is to say , there must be Affection in the Return , as well as Justice . Now as there can be No True Friendship betwixt a Good Man and a Wicked Man , there should be no Intercourse betwixt them that looks like Friendship , and therefore the Less Commerce the Better . As Iupiter , we see , would have Nothing to do with the Serpent . FAB . CXXXIX . A Flea and a Man. A Fellow finding somewhat Prick him , Popt his Finger upon the Place , and it prov'd to be a Flea . What art thou , says he , for an Animal , to Suck thy Livelyhood out of My Carcass ? Why 't is the Livelyhood , ( says the Flea ) that Nature has Allotted me , and My Stinging is not Mortal neither . Well , says the Man , but 't is Troublesome however ; and now I Have ye , I ll secure ye for ever Hurting me again , either Little or Much. The MORAL . Live and Let Live , is the Rule of Common Iustice , but if People will be Troublesome on the One hand , the Obligation is Discharg'd on the other . REFLEXION . IT is as Natural for a Man to Kill a Flea , as it is for a Flea to Bite a Man. There 's a kind of self-Preservation on Both sides , and without Any Malice on Either Hand . The Flea cannot Live without Nourishment , nor the Man without Rest. So that here 's only a Present Dispatch on the One Hand , to prevent a Lingring Death on the Other ( as a Restless Life is in Truth no Better ) There are in the World as many Illustrations of This Fable , as there are Instances of Petulant , Pragmatical , and Impertinent People that Break in upon Men of Government and Bus'ness . Distractions have much in them of Flea-Bitings ; That is to say , they keep us Waking , and Hinder our Repose . The Flea thought it hard to suffer Death for an Importunity : But to a Man that knows how to Value his Time and his Quiet , One Importunity upon the Neck of Another , is the Killing of a Man Alive , and the very Worst of Deaths . FAB . CXL . A Flea and Hercules . THere was a Fellow , that upon a Flea-Biting call'd out to Hercules for Help . The Flea gets away , and the Man Expostulates upon the Matter . Well! Hercules ; ( says he ) You that would not take My Part against a Sorry Flea , will never stand by me in a Time of Need , against a more Powerful Enemy . The MORAL . We Neglect God in Greater Matters , and Petition him for Trifles , nay and Take Pett at last if we cannot have our Askings . REFLEXION . 'T is an Ill Habit to turn Offices and Duties of Piety into Matters and Words only of Course ; and to Squander away our Wishes and our Prayers upon Paltry Fooleries , when the Great Concerns of Life and Death , Heaven and Hell , lye all at stake . Who but a Mad man , that has so many Necessary and Capital Duties of Christianity to Think of , would ever have made a Deliverance from a Flea-Biting a Part of his Litany ? It makes our Devotions Ridiculous , to be so Unfeeling on the One side , and so Over-sensible , and Sollicitous on the Other . By this Foolish and Impertinent Way of our Proceeding toward the Almighty , Men Slide by little and little into some sort of Doubt , if not a Direct Disbelief and Contempt of his Power . And then with the Country Fellow here , if we cannot Obtain Every Vain Thing we Ask , our next Bus'ness is to take Pet at the Refusal , and so in Revenge to give over Praying for Good and All ; and so to Renounce Heaven for a Flea-Biting . FAB : CXLI . A Man and Two Wives . IT was now Cuckow-Time , and a Certain Middle-Ag'd Man , that was Half-Gray , Half-Brown , took a fancy to Marry Two Wives , of an Age One under Another , and Happy was the Woman that could please him Best . They took Mighty Care of him to All manner of Purposes , and still as they were Combing the Good Man's Head , they 'd be Picking out here and there a Hair to make it all of a Colour . The Matronly Wife , she Pluck'd out All the Brown Hairs , and the Younger the White : So that they left the Man in the Conclusion no better then a Bald Buzzard betwixt them . The MORAL . 'T is a much Harder Thing to Please Two Wives then Two Masters ; and He 's a Bold Man that offers at it . REFLEXION . MARRIAGES are Govern'd , rather by an Over-ruling Fatality , then by any Solemnity of Choice and Judgment ; though 't is a Hard Matter to find out a Woman , even at the Best , that 's of a Just Scantling for her Age , Person , Humour , and Fortune to make a Wife of . This Fable presents us with One single Disparity that is of it self Sufficient , without a more then Ordinary Measure of Virtue and Prudence , to make a Man Miserable and Ridiculous . I speak of a Disparity of Years , which , in the Moral , takes-in all Other Disproportions . The One's too Young , T'other too Old ; to shew us that Marriage is out of Season if it does not Hit the very Critical Point betwixt them . 'T is much with Wedlock , as it is with our Sovereign Cordials and Antidotes . There go a Thousand Ingredients to the making of the Composition : But then if they be not Tim'd , Proportion'd , and Prepar'd according to Art , 't is a Clog to us rather then a Relief . So that it would have been Well , if Nature had Prescrib'd the Dos of Womans-Flesh , as she has Determin'd the Necessity of it . FAB . CXLII . Two Frogs that wanted Water . UPon the Drying up of a Lake , Two Frogs were forc'd to Quit , and to seek for Water Elsewhere . As they were upon the Search , they Discover'd a very Deep Well . Come ( says One to T'other ) Let us e'en go down here , without Looking any further . You say well , says her Companion ; but what if the Water should fail us Here too ? How shall we get Out again ? The MORAL . 'T is Good Advice to Look before we Leape . REFLEXION . HASTY Resolutions are seldom Fortunate , and it is a piece of Necessary Prudence , for a Man , before he resolves any thing , to Consider what may be the Consequences of it . We are taught by the Providence of These Frogs , ro Consider the End of things before we Resolve upon the Meanes ; for when the Die is Cast , 't is too late to Wish for Another Chance . In our Deliberations what to do , we should Distinguish betwixt Lawful and Unlawful , Prudential and Foolish , a Less Present Good , and a Consequence of greater Evils , that we be not Betray'd by the Fair Appearances of Things Specious ; Frauds and Fallacies , Glittering Outsides , &c. into Inconveniencyes and Mistakes . When a Man wants any thing , let him look for 't in Time , and Consider Well beforehand what Occasion he has for 't , and upon What Terms it is to be Had ; for there may be such Conditions that a Man would not Comply with , even for the Saving , or Redeeming of his Life . There are Other Cases , where a Man must Part with More for the Getting of a Thing , then That Thing is Worth. Some again , where a Body runs the Risque of an Absolute Ruine , for the Gaining of a Present Supply : Wherefore there 's No Remedy either Way , without a Strict Calculation upon the Profit or Loss on Both Sides . I want Mony , but I will not make my self a Slave for 't . I want a Friend at Court , but I will not Forfeit the Character of a Man of Honour , or the Conscience of a Christian , and an Honest Man , to Purchase such a Friend : I am in Prison ; but I will not play the Knave to set my self at Liberty . These are All , Necessary Deliberations upon the Matter here in Question . Let us see how we shall get Out again , says the Frog , before we go In. FAB . CXLIII . A Dog and a Cock upon a Journy . A Dog and a Cock took a Journy together . The Dog Kennell'd in the Body of a Hollow Tree , and the Cock Roosted at night upon the Boughs . The Cock crow'd about Midnight ; ( at his Usual Hour ) which brought a Fox that was abroad upon the Hunt , immediately to the Tree ; and there he stood Licking of his Lips , at the Cock , and Wheedling him to get him Down . He Protested he never heard so Angelical a Voice since he was Born , and what would not He do now , to Hugg the Creature that had given him so Admirable a Serenade ! Pray , says the Cock , speak to the Porter below to open the Door , and I ll come Down to ye : The Fox did as he was Directed , and the Dog presently seiz'd and Worry'd him . The MORAL . The Main Bus'ness of the World is Nothing but Sharping , and putting Tricks upon One Another by Turns . REFLEXION . 'T IS Good Discretion , when a Body has to do with an Adversary , that is either too Crafty , or too Strong for him , to turn him off to his Match ; but it would be a Cleverer Way yet , to Encounter the Stratagem , and to Defeat One Sham with Another , as the Simplicity of the Cock here was too hard for the Wilyness of the Fox . Experience makes many a Wise Man of a Fool , and Security makes many a Fool of a Wise Man. We have an Instance of the Former in the Cocks Over-reaching the Fox , and of the Other , in the Foxes Supine Confidence , that made him so Intent upon his Prey , as to neglect his Safety . Now the Cock , that upon Long Tryal and Observation , knew the Fox to be the Common Enemy of all Poultrey ; had likewise a Dread and Suspicion of him by Instinct , which made him Naturally Cautious upon the very Principle of Selfe-Preservation . Whereas the Fox , that Trusted to his Address and Manage , without so much as Dreaming of a Cross-Bite from so silly an Animal , fell Himself into the Pit that he had Digg'd for Another . It is much the same Case in the World when Providence is pleas'd to Confound the False , the Mighty , and the Bloud-Thirsty , by Judgments of Lice and Frogs : That is to say , by the most Despicable of Instruments . To put an End to This Moral , It is a wonderful Thing how the very Force of Nature will Exert it self , in the Meanest and the Weakest of Creatures , in Cases of Extreme Necessity and Danger : As it made the Cock here too hard for the Fox . FAB . CXLIV . A Bat , Bramble and Cormorant . A Bat , a Bramble , and a Cormorant Enter'd into Covenants with Articles , to joyn Stocks , and Trade in Partnership together . The Bat's Adventure was Ready Mony that he took up at Interest ; The Bramble's , was in Cloaths ; and the Cormorant's , in Brass . They Put to Sea , and it so fell out , that Ship and Goods were Both Lost by Stress of Weather : But the Three Merchants by Providence got safe to Land. Since the Time of this Miscarriage , the Bat never Stirrs abroad till Night , for fear of his Creditors . The Bramble lays hold of All the Cloaths he can come at in hope to Light upon his Own again : And the Cormorant is still Sauntering by the Sea-side , to see if he can find any of his Brass cast up . The MORAL . The Impression of any Notable Misfortune will commonly stick by a Man as long as he Lives . REFLEXION . Things that a Man has once set his Heart upon , will hardly be ever got out of his Head , but Every Hint and Occasion will be putting him in mind of 'em again . Ill Habits are not Easyly Cur'd . 'T is with allmost All People in cases of Fright or Distraction of Mind , as it was with our Merchant Adventures here . The Last Impression sticks Closest to us . There was a Miserable Wretch in Bedlam that had lost his Wits upon the Firing of a Ship at Sea , and His Head was still running upon Fire and Water ; insomuch that the very Sight of either of them would put him into an Outrageous Fury . Another that was Mad for Love , would be Beating , his Brains perpetually upon Anagrams and Sonnets . Oliver's Enthusiastick Porter , was directly Bible-Mad , and up to the Ears still in the Dark Prophets , and the Revelation . In the Year 1688 , When the Original Contracters were met in Councel about Settling the Government , a very good Poor Woman carried her Little Trunks and Boxes to Weld-House for Protection , for fear of the Mobile . The House was R●…fled , and her Trinkets went away with the Rest. Upon this Loss she fell Idle-Headed ; and to This very Day she stands like the Bramble in the Fable , neare the place still , ( where the Innocent Creature Lives ) Catching of People by the Coats , and Asking them about her Trunks and Boxes : Pray , says she , When shall I have my Things again ? My Trunks are not come home yet , &c. The Doctrine upon the Whole is no more then This , That we are not to set our Hearts upon the Things of This World ; for All Emotions of the Mind have somewhat in them of the Freake ; and the only Way to be Happy and Quiet , is to make all Contingencies Indifferent to us . FAB . CXLV . A Lark in a Net. A Poor Lark Enter'd into a Miserable Expostulation with a Bird-Catcher , that had Taken her in his Net , and was just about to put her to Death . Alas ( says she ) What am I to Dye for now ? I am no Thief ; I have Stoln neither Gold , nor Silver ; but for Making Bold with One Pityful Grain of Corn am I now to Suffer . The MORAL . 'T is to no Purpose to stand Reasoning where the Adversary is both Party and Iudge . REFLEXION . 'T IS a Folly , says the Old Moral , for People to run Great Hazard for small Advantage . And why may it not as well Reflect upon the Cruelty of taking away the Life of a Poor Innocent Creature for making bold with One Miserable Grain of Corn , when she was Hungry . But This is All Forc'd , and in Truth , it is a Dry Fable with Little or Nothing in 't . Or to Turn it Another Way yet , Here 's the Life of a Poor Creature in Question , and the Lark Expostulates , and Pleades Not Guilty , but the Belly has No Eares , and the Bird-Catcher is so Intent upon his Interest , and Appetite , that he gives no Heed at all to the Equity of the Plea , which is but according to the Course of the World , when people Measure Right or Wrong by the Rule of their Own Profit or Loss . 'T is Passion and Partiality that Govern in All These Cases . FAB . CXLVI . A Miller Burying his Gold. A Certain Covetous , Rich Churle Sold his Whole Estate , and put it into Mony , and then Melted down That Mony again into One Mass , which he Bury'd in the ground , with his very Heart and Soul in the Pot for Company . He gave it a Visit Every Morning , which it seems was taken Notice of , and Somebody that Observ'd him , found out his Hoard one Night , and Carry'd it away . The Next day he missed it , and ran allmost out of his Wits for the Loss of his Gold. Well , ( says a Neighbour to him ) And what 's All This Rage for ? Why you had no Gold at all , and so you Lost None . You did but Fancy all this while that you Had it , and you may e'en as well Fancy again that you have it st●… ▪ 'T is but laying a Stone where you layd your Mony , and 〈◊〉 That Stone to be your Treasure , and there 's your Gold ag●… You did not Use it when you Had it ; and you do not W●…●…o long as you Resolve not to Use it . The MORAL . Bett●… 〈◊〉 ●…ate at all , then the Cares and Vexations that Attend the Pos●… of it , without the Use on 't . REFLEXION . WE are never the better for the Possession of any thing , Barely for the Propriety sake , but 't is the Use and Application of it towards the Conveniences of Life , and the Comforts of Humane Society , that gives Every thing it●… Valu●… The Divine Goodness we see is perpetually at Work ; Nature ke●… her Course , and the Heavens shed their Influences without Interm●… ▪ and what 's the Doctrine now of This Great Example , but that the Blessings of Providence , which are Common and Diffusive , ought not to lye Idle ; and that Whoever Buryes his Talent , either of Understanding , or of Fortune , breaks a Sacred Trust , and Couzens Those that stand in Need on 't . But we have a sort of sordid Wretches among us that had rather Cast their Silver and Gold into the very Mine again from whence it was Taken , or leave it at the Mercy of Thieves , and Common Hazzards , then that any Man Living should be the Better for 't . FAB . CXLVII . A Stag with One Eye . A One-Eyed-Stag that was affraid of the Huntsmen at Land , kept a Watch That Way with T'other Eye , and fed with his Blind Side still toward an Arm of the Sea , where he thought there was no Danger . In this Prospect of Security , he was Struck with an Arrow from a Boat , and so Ended his Days with This Lamentation : Here am I destroy'd , says he , where I reckon'd my Self to be Safe on the One Hand ; and No Evil has befal●…n me , where I most Dreaded it , on the Other . The MORAL . We are lyable to Many Unlucky Accidents that no Care or Foresight can Prevent : But we are to Provide however the Best we can against them , and leave the Rest to Providence . REFLEXION . WE are many times Preserv'd or Destroy'd , by Those Accidents or Councells , that in All Probability would have had quite Contrary Effects . But it is Our Part yet to Act according to Reason , and commit our selves to Heaven for the rest . We have our Blind Sides in the World , as well as the Stag had his by the Sea-side , and we have our Enemies too , that are still Watching to make Advantage of that Weakness . One Man is Transported out of his Reason , and his Honesty , by Sensual Pleasures : Another by Mony , perhaps , or by Ambition . Every Man , in short , by Somewhat or other : And it is but striking him in the Right Vein , to do his Bus'ness . The Wisest of Men have their Follies ; The Justest , their Iniquities , and the most Temperate of Men have now and then by Fits , their Excesses . Achilles himself ( after all that his Mother could do for him ) was left Vulnerable yet in the Heel , and Paris'es Arrow found him Out there . We are taught further also to look to our selves on the Blind Side , as the Place that lyes most Expos'd to an Attacque . And finally ; That it is not in the Power of Humane Wisdom to secure us against Plots and Practices upon Humane Frailty : Nay , and when we have done our Best to Prevent Mischief , the very Precaution it self serves many times to Contribute to our Ruine . The Stag did All that was to be done here ; but the Wayes and Workings of Providence are unsearchable ; and it is not in the Power of Humane Prudence to Obviate all the Accidents of Humane Life . FAB . CXLVIII . A Stag and a Lyon. A Stag that was close Pursu'd by Huntsmen , fled for Safety into a Lyons Den ; and as he was just Expiring under the Paw of the Lyon : Miserable Creature that I am , says he , to Fly for Protection from Men , to the most Unmerciful of Beasts ! The MORAL . There are Harder and Gentler Wayes , even of Ruine it selfe ; as 't is Common we see for Men under a Capital Sentence to Petition even for the Change of the Death . REFLEXION . 'T is a Common Case for People to be Reduc'd to This Miserable Choice ; That is to say , by what Hand or Means they 'll rather Perish ; under the Certainty of an Inevitable Destruction One Way or other . The Ancients have Moralliz'd it This Way . But it seems to Me ( under favor ) that the Stag's was a Forc'd Put ; and a Chance rather then a Choice , he did not fly from the Huntsmen to the Lyon for Protection ; but it so fell out , that while he fled to Avoid a Less Danger , he ran into a Greater ; We find This to be the Case of many Men , as well as Beasts , that are Forc'd to Fly for Refuge , to Murderers and Oppressors , instead of Patrons and Protectors . FAB . CXLIX . A Goat and a Uine . A Goat that was hard Press'd by the Huntsmen , took Sanctuary in a Vineyard , and there he lay Close , under the Covert of a Vine . So soon as he thought the Danger was Over , he fell presently to Browzing upon the Leaves ; and whether it was the Rusling , or the Motion of the Boughs , that gave the Huntsmen an Occasion for a Stricter Search , is Uncertain : but a Search there was , and in the End Discover'd the Goat , and shot him . He dy'd in fine , with this Conviction upon him , that his Punishment was Just , for offering Violence to his Protector . The MORAL . Ingratitude Perverts all the Measures of Religion and Society , by making it Dangerous to be Charitable and Good Natur'd . REFLEXION . INGRATITUDE is Abhorr'd both by God and Man , and there is a Certain Vengeance Attends those that Repay Evil for Good , and seek the Ruine of their Protectors . This Fable Exposes the Baseness of That Horrid Vice , and it Preaches Thankfulness and Justice . The Obligations of Hospitality and Protection are so Sacred , that Nothing can Absolve us from the Discharge of Those Duties . 'T is True , that This particular Instance holds better in the Morality of the Application , then it does in the Reason of the Thing : for the Question is not what the Beast does in his Kind ; but what Ought to be done , with a respect to such a Benefit receiv'd . If a man should Launch into the History and Practice of Humane Nature , we should find Nothing more Common there , then one Rebellion Started upon the Pardoning of Another ; and the very Minions of Princes Linck'd in Conspiracies against their Master . But Those Things ever were , and ever will be , so long as Men are Men , and carry their Corruptions about them . There will be Goats , in fine , and there will be Vines , to answer This Moral , in Saeculae Saeculorum . FAB . CL. An Asse , a Lyon , and a Cock. AS a Cock and an Asse were Feeding-together , up comes a Lion Open-Mouth toward the Asse : The Cock presently cryes out ; Away Scoures the Lyon , and the Ass after him : Now 't was the Crowing of the Cock that Frighted the Lyon , not the Braying of the Asse , as That Stupid Animal Vainly Fancy'd to Himself , for so soon as ever they were gotten out of the Hearing of the Cock , the Lyon turn'd short upon him , and tore him to pieces , with These Words in his Mouth : Let never any Creature hereafter that has not the Courage of a Hare , Provoke a Lyon. The MORAL . The Force of Unaccountable Aversions , is Insuparable . The Fool that is Wise and Brave Only in his Own Conceit , runs on without Fear or Wit , but Noise does no Bus'ness . REFLEXION . MANY a Bragging Coxcomb is Ruin'd by a Mistake of Fear in an Enemy , and a Fancy of Courage in Himselfe . Baudoin Remarks upon the Lyons's Aversion to the Cock , that there 's Nothing so Great , but it has its Failings , and so he makes the Pursuit of the Lyon to be a Particular Mark of the Asses Weakness . Meslier will have the Fear to be Counterfeited , with a Design to Surprize the Pursuer ; but This Fable seems still to look Another way . It may appear a very Extravagant , Surprizing Encounter , that Aesop has Exhibited to us in This Fable . Here 's a Lyon running away from a Cock , and an Asse Pursuing a Lyon : That is to say , here are Two of the most Unlikely Things in Nature brought together , in the Semblance of Fear in the One , and of Resolution in the Other : But the Moral is never the Worse yet for the Seeming Disproportions of the Figure ; and the Characters in the Fiction , are well enough Suited to the Truth , and Life of the Case . The Flight of the Lyon must be Imputed here to the Natural Aversion that he has to the Crowing of a Cock. This is the Tradition ; but it shall break No Squares whether it be so or not : For the Philosophy holds good in Other Instances No less Wonderfull , whether it be True or False in This. How many Insuperable Disagreements do we Meet with , in the Bus'ness of Meats , Drinks , and Medicines ; in Plants , Minerals , and Living Creatures ! Now These Impulses are no more to be Controll'd , then the Primary , and the Unchangeable Powers and Laws of Nature : And These Instincts , after All , are no more to be Reason'd upon , then they are to be Resisted ; and therefore it is , that we call them Occult Qualities ; which is All One with Saying that we do not Understand how they Work , or What they Are. Now 't is One Thing to Submit to an Absolute Force , Another thing to Fly and Yield to a Natural Infirmity : So that 't is No Departure from the Dignity of a Lyon to Fly , when Nature Drives him : Neither is it at all to the Asses Reputation , to Pursue , when Vanity , Folly and Rashness Transport him . The Asse , we see , lyes under Many Mistakes here , and the More , and the Grosser they are , the more Suitable still to his Character . How many such Asses are there in the World , that Huffe , Look Big , Stare , Dress , Cock , Swagger , at the same Noise-Blustring Rate ; and Nothing more Familiar then for a Whiffling Fop , that has not so much as One Grain of the Sense , or Soul of a man of Honour in him , to play the part of a Heroe . Nay there are Fanfarons in the Tryals of Witt too , as well as in Feates of Arms , and none so forward to Engage in Argument , or Discourse , as Those that are least able to go thorough with it . In One Word for All , the whole Race of Bawling , Fluttering Noddyes , by what Name or Title soever Dignify'd or Distinguish'd , are a kin to the Ass in This Fable . FAB . CLI . A Gardiner and his Dog. A Gardner's Dog dropt into a Well , and his Master let himself down to Help him Out again . He reach'd forth his Hand to take hold of the Dog , and the Curr Snapt him by the Fingers : For he thought 't was only to Duck him Deeper . The Master went his Way upon 't , and e'en Left him as he Found him . Nay ( says he ) I 'm well enough Serv'd , to take so much pains for the Saving of One that is Resolv'd to make away Himself . The MORAL . Obligations and Benefits are Cast away upon Two sorts of People ; Those that do not Understand them , and Those that are not sensible of them . REFLEXION . THERE' 's No Fastening an Obligation upon Those that have neither Justice , Gratitude , nor Good Faith ; and it is the same Case in Effect , with Those that do not Understand when they are Well-Us'd : From whence we may Inferr This Doctrine , that Fools and Knaves , are Not Company for Honest Men. The Course and Violent Part of the Common People have much in them of This Currs Humour . They Plunge themselves into Difficulties by Mistaking their Way , and then fly in the face of Those that would Set them Right again . In This Opposition to Duty and Discretion , they Pursue their Errors , 'till in the End , they are left to the Fate of their Own Madness and Folly ; and Consequently Perish without Any Hope , or Means of Pity or Redress , The Gard'ner would have sav'd his Dog from Drowning , and the Curr bit his Master by the fingers for his pains . FAB . CLII. A Sow and a Dog. THere pass'd some Hard Words betwixt a Sow and a Dog , and the Sow swore by Venus , that she 'd Tear his Guts out , if he did not Mend his Manners . Ay , says the Dog , You do well to call upon her for Your Patroness , that will not so much as Endure any Creature about her that Eates Swines Flesh. Well ( says the Sow ) and That 's a Token of her Love , to Hate Any thing that hurts me ; but for Dogs Flesh , 't is good neither Dead , nor Living . The MORAL . Where the Matter in Controversy will not bear an Argument , 't is a Turn of Art to bring it off with a Paradox . REFLEXION . 'T IS an Ordinary Thing for People to Boast of an Interest where they have None , and then when they are Detected , 't is a Stroake of Art to Divert the Reproach , by Emproving a Spitefull Word , or Thing , to a bodies Own Advantage . This way of Dialogue , is a kind of Tick-Tack ; Where the One's Bus'ness is to keep from making a Blot , and the Other 's is to Hit it when 't is made . It is a Happy Presence of Mind , to Anticipate Another man's Thought , by Considering Well beforehand what Construction , or Allusion his Own Words will bear ; for Otherwise , the Casting out an Inconsiderate Hint , is but the Setting of a Trap to Catch Himself . As the Sow's Appealing to Venus here was as Good as an Answer thrown into the very Mouth of the Dog , which she might Easily have foreseen would be turn'd back upon her in the Bitterness of a Reproach : For the Reply lay so Open , the Other could not Well Miss it : But when All is done , Both Parts are to keep themselves upon their Guard ; Or if either of 'em has Overshot himselfe , it is some sort of Reputation still , to make the Best of a Bad Game : As the Sow turn'd off the Scandal here with a Jest. FAB . CLIII . A Sow and a Bitch . A Sow and a Bitch had a Dispute once , which was the Fruitfuller of the Two. The Sow Yielded it at last to the Bitch ; but you are to take Notice at the Same time says she , that your Puppies are All Blind . The MORAL . The Question among all sorts of Competitors is not Who does Most , but who does Best . REFLEXION . WE are not to put an Estimate upon Things by the Quantity , or the Number of them , but by their Quality and Virtue : Taking for Granted , that Aesops Bitch was Fruitfuller then our Sows . See the Moral of A Lyoness and a Fox . Fab. 283. FAB . CLIV. A Snake and a Crab. THere was a Familiarity Contracted betwixt a Snake and a Crab. The Crab was a Plain Dealing Creature that Advis'd his Companion to give over Shuffling and Doubling , and to Practice Good Faith. The Snake went on in his Old Way : So that the Crab finding that he would not Mend his Manners , set upon him in his Sleep , and Strangled him ; and then looking upon him as he lay Dead at his Length : This had never befall'n ye says he , if You had but Liv'd as Straight as You Dy'd . The MORAL . ' There 's Nothing more Agreeable in Conversation , then a Franke Open way of Dealing , and a Simplicity of Manners . REFLEXION . GOOD Councell is lost upon an Habitual Hardness of Ill Nature : And in That Case it must be a Diamond that Cutts a Diamond ; for One Fraud is best Undermin'd and Disappointed by Another . This Fable is a Figure upon a Figure , in Opposing the Straitness of the Body of the Snake after he was Dead , to the Crookedness of his Manners when he was Living . But the License of Mythology will bear out the Hardness of the Allusion . FAB . CLV . A Shepherd and a Wolves Whelp . A Shepherd took a Sucking Whelp of a Wolfe , and Train'd it up with his Dogs . This Whelp Fed with 'em ; Grew up with 'em , and whensoever they went out upon the Chace of a Wolfe , the Whelp would be sure to make One. It fell out sometimes that the Wolfe scap'd , and the Dogs were forc'd to go Home again : But This Domestique Wolfe would be still Hunting on , 'till he came up to his Brethren where he took part of the Prey with them ; and so back again to his Master . It happen'd now and then that the Wolves abroad were pretty Quiet for a Fit : So that This Whelp of a Wolfe was fain to make Bold ever and anon with a Sheep in Private by the By ; but in the Conclusion , the Shepherd came to find out the Roguery , and Hang'd him up for his Pains . The MORAL . False Men are no more to be Reclaim'd then Wolves , and the Leven of the Predecessors Sowres the Bloud , in the very Veins of the Whole Family . REFLEXION . ILL Dispositions may be Suppress'd , or Dissembled for a while , but Nature is very hardly to be Alter'd , either by Councell , or by Education . It may do well enough , for Curiosity , and Experiment , to Try how far Ill Natur'd Men and Other Creatures may be Wrought upon by Fair Usage , and Good Breeding ; But the Inclination and Cruelty of the Damm will never out of the Whelp . It may Suspend peradventure , or Intermit , for want of Occasion to shew it selfe ; but Nature is like Mercury , there 's No Killing it Quite . The Wolfe in the House has a Kindness still for the Wolves in the Woods , and continues in the Interest of the same Common Enemy . Cat will to Kind , as they say , and Wicked Men will be True to their Principles , how False soever to their Masters . We may read in the Moral of This Fable , the common Practice of the World , and a Doctrine that we find Every day Verify'd , as well in Men , as in Beasts ; for there are Wolf-Whelps in Palaces , and Governments , as well as in Cottages , and Forrests . Do we not find in History , and Experience , Instances in abundance , even of Publique Ministers Themselves , that though taken up out of the very Herds of the Common Enemy ; Admitted into Special Trusts ; Fed by the Hand , and Treated with the Grace and Character of Particular Favourites , have their Hearts in the Woods yet all this while among their Fellows . So that there 's No Reclayming of them . They go out however , as there is Occasion , and Hunt and Growle for Company ; but at the same time , they give the Sign out of their Masters hand , hold Intelligence with the Enemy ; and Make use of their Power and Credit to Worry Honester Men then Themselves . It wants Nothing after This , but that they may live to have their Due ; and with the Dog here in the Fable , go to Heaven in a String , according to the True Intent of the Allegory . FAB . CLVI . A Lyon , Fox , and a Wolfe . THe King of Beasts was now grown Old , and Sickly , and All his Subjects of the Forrest , ( saving only the Fox ) were to pay their Duties to him . The Wolfe , and the Fox like a Couple of Sly Knaves , were still putting Tricks One upon Another , and the Wolfe took This Occasion to do the Fox a Good Office. I can Assure your Majesty , says the Wolfe , that 't is Nothing but Pride and Insolence that keeps the Fox from shewing himself at Court as well as his Companions . Now the Fox had the Good Luck to be within Hearing , and so Presented himself before the Lyon , and finding him Extremely Enrag'd , begs his Majesties Patience , and a Little Time only for his Defence . Sir ( says he ) I must presume to Value my self upon my Respect and Loyalty to your Majesty , Equal at least to any of your other Subjects ; and I will be bold to say , that put them all together , they have not taken Half the pains for your Majesties Service now upon This very Occasion , that I have done . I have been Hunting up and down far and near , since your Unhappy Indisposition , to find out a Remedy for ye , which with much ado I have now Compass'd at last , and it is that which I Promise my self will Prove an Infallible Cure. Tell me immediately ( says the Lyon ) what it is then : Nothing in the World says the Fox , but to Flay a Wolfe Alive , and Wrap your Body up in the Warm Skin . The Wolfe was By all This while ; and the Fox in a Snearing Way advis'd him for the Future , not to Irritate a Prince against his Subjects , but rather to Sweeten him with Peaceable , and Healing Councells . The MORAL . The Bus'ness of a Pickthank is the Basest of Offices , but yet Diverting enough sometimes , when One Rascal happens to be Encounter'd with Another . REFLEXION . THERE' 's Nothing more Common in the World then These Wolvish Back-Friends , in all our Pretensions ; whether it be in Law , in Government , or in a Hundred other sorts of Clayme and Competition ; Especially for the running down of a Man that 's Declining in his Credit already . Calumny is Base at best ; though Pleasant enough sometimes , where it falls out , that One Rascal is Countermining Another . But let the Reproach be never so True , it can hardly be Honest , Where the Office is done in Hugger-Mugger ; and Where the Intention is not Guided by a Conscience of the Duty . It is a way to Confound the Good and the Bad , where Knaves have Credit enough to be Believ'd , to the Wrong of Honest Men , and the Innocent left without Means of Defence . Hee that would live Cleare of the Envy and Hatred , of Potent Calumniators , must lay his Finger upon his Mouth , and keep his Hand out of the Ink-Pot ; for to do a Good Office upon the Point of Opinion , Intelligence , Brains , or Conscience , where This Wolvish Humour prevayles , is little better then a Scandala Magnatum , or a Libel upon his Superiors : But where it happens , that there 's a Fox and a Wolfe in the Case ; and One Sharper to Encounter Another , the Scene is Diverting enough . FAB . CLVII . A Wife and a Drunken Husband . A Woman that lay under the Mortification of a Fuddling Husband , took him once when he was Dead Drunk ; and had his Body layd in a Charnel-House . By the time that she thought he might be come to Himself again , away goes she , and Knocks at the Door . Who 's There ( says the Toper ) One , says the Woman , that brings Meat for the Dead . Friend , says he , Bring Me Drink rather . I wonder any body that Knows me , should bring me One without ' Tother . Nay then , says she , the Humour I perceive has taken Possession of him ; He has gotten a Habit , and his Case is Desperate . The MORAL . Inveterate Ill Habits become Another Nature to us , and we may almost as well be Taken to Pieces , and New put together again , as Mended . REFLEXION . THE Intent of This Fable is to Work a Reformation of Manners , by shewing that Evil Habits are very hard to be Cur'd ; for they take Root by Degrees , 'till they come in the End to be past both Remedy and Shame . Habitual Debauches make Excess of Drink as Necessary to a Man as Common Air , Especially when his Mind comes to be Wholly taken up with the Contemplation of his Vice. There are Those that can never Sleep without their Load , nor Enjoy One Easie Thought , 'till they have laid All their Cares to Rest with a Bottle . 'T is much the same Thing with Other Sensual Pleasures , where Mens Bodies and Minds are given up to the Entertainment of them . But the Extravagance is never so Desperate , as when the Understanding is Taken up with the Study and Meditation of Those Pleasures , which the Body is no longer in Condition to Practice , and that 's the most Deplorate , Hopeless , and Incurable State of an Evil Disposition ; when Drink upon Drink is made use of for a Remedy . FAB . CLVIII . A Swan and a Goose. THE Master of a House brought up a Swan and a Goose both together ; The One for his Eare , the Other for his Belly . He gave Orders for the Goose to be Taken up , and Dress'd for Dinner . But the Place was so Dark , that the Cook took One for T'other . This Mistake had Cost the Swan her Life , if she had not Sung in That very Instant , and Discover'd her self ; by which Means she both sav'd her Life , and Express'd her Nature . The MORAL . A Man cannot be too Careful of what he does , where the Life of any Creature is in Question . REFLEXION . THERE' 's a Providence Attends Innocency and Virtue , the Power of Musique apart . 'T is a Rule that goes a Great Way in the Government of a Sober Man's Life , not to put any thing to Hazard that may be Secur'd by Industry , Consideration , or Circumspection . And this Caution reaches to a Thousand Cases in the Ordinary Course of Life . Men should Look before they Leap ; Deliberate before they Resolve ; Try , Weigh , Examine , and Bethink themselves well of the Matter before they Execute . We fall into some Inconveniencies out of Pure Lazyness , and for want of taking pains to Enform our selves Better : Into Others , out of Rashness ; by doing Things in a Hurry , and Hand over Head at a Venture . Now there 's no Excuse for a Blunder upon any of these Topiques where there was both Time and Means to prevent it . What are we the better for the Faculty of Reason , without the Exercise of it . If the Cook would but have been at the Trouble of Carrying a Candle with him , he would have been in No Danger of taking a Swan for a Goose. FAB . CLIX. The Washing of a Blackmore . A Man gave Mony for a Black , upon an Opinion that his Swarthy Colour was rather Flattery then Nature ; and the Fault of his last Master , in a Great Measure , that he kept him no Cleaner : He took him Home with him , and try'd All manner of Washes to bring him to a Better Complexion : But there was no Good to be Done upon him ; beside , that the very Tampering Cast him into a Disease FAB . CLX . A Raven and a Swan . A Raven had a Great Mind to be as White as a Swan , and fancy'd to Himself that the Swan's Beauty proceeded in a High Degree , from his often Washing and Dyet . The Raven upon This Quitted his Former Course of Life and Food , and betook himself to the Lakes and the Rivers : But as the Water did him no Good at all for his Complexion , so the Experiment Cost him his Life too for want of Sustenance . The MORAL of the TWO FABLES above . Natural Inclinations may be Moulded and Wrought upon by Good Councell and Discipline ; but there are Certain specifick Properties and Impressions , that are never to be Alter'd or Defac'd . REFLEXION . 'T IS a Vain Thing to Attempt the Forcing of Nature ; for What 's Bred in the Bone will never out of the Flesh : And there can be no Thought of Altering the Qualities , the Colour , or the Condition of Life , that Providence has Allotted us . 'T is Labour in Vain , to all manner of Purposes , to Endeavour the Mending of any of the Works of Nature ; for she never did Any thing Amiss . And then 't is as Great a Madness to Attempt any Alteration upon them , because What Nature does , God does ; whose Decrees are Unchangeable , and All his Works are Perfection in the Kind ; but next to the Force of Natural Impressions , we may reckon That of Customs and Habits . FAB . CLXI . A Sallow and a Crow . UPon a Dispute betwixt a Swallow and a Crow , which was the Greater Beauty of the Two : Yours , says the Crow is only a Spring-Beauty , but mine lasts all the Year round . The MORAL . Of Two Things Equally Good , that 's the Best that lasts longest . REFLEXION . THE Greatest of Temporal Blessings , are Health , and Long Life ; and the most Durable of Good Things must Consequently be the Best . The Question here betwixt the Crow and the Swallow , has somewhat in it of the Case betwixt Virtue and Sensual Pleasures , as ( for the purpose ) of Youth , Wine , Women , and All other Entertainments whatsoever , that may serve to Gratify a Carnal Appetite . Here 's Temporary Oppos'd to Eternal ; Joys that shall Endure for Ever , Fresh , and in Vigour ; to Satisfactions that are attended with Satiety and Surfeits , and Flatten in the very Tasting . FAB . CLXII . A Nightingale and a Bat. AS a Nightingale was Singing in a Cage at a Window , up comes a Bat to her , and Asks her why she did not sing in the Day , as well as in the Night . Why ( says the Nightingale ) I was Catch'd Singing in the Day , and so I took it for a Warning : You should have thought of This then says 'Tother , before you were Taken ; for as the Case stands now , Y' are in no Danger to be Snapt Singing again . The MORAL . A Wrong Reason for the Doing of a Thing is worse then No Reason at all . REFLEXION . THERE' 's No Recalling of what 's Gone and Past ; so that After-Wit comes too Late when the Mischief is Done. That is to say , it comes too late for That Bout. But it is not Amiss however , for a Man that has gone astray , to call to mind where he went out of his Way , and to look back Step by Step into All his Miscarriages and Mistakes . The Glass of Life is Behind us , and we must look into what 's Past , if we would take a View of what 's to Come . A Fault Committed , or a Misfortune Incurr'd , cannot be Recall'd 't is True ; but yet the Meditating upon One False Step may help to Prevent Another . Wherefore 't is Good , upon the Point of Common Prudence , to be Thoughtful , provided we be not more Sollicitous then the Thing is worth , and that we make a Right Use of Those Reflexions ; that is to say , an Use of Repentance , where we did Morally Amiss ; an Use of Rectifying our Judgments , where we did Foolishly ; and an Use of Caution in Both Cases , never to do the same Thing over again . This is no more then what in Conscience , Equity , and Reason we are Bound to do . But we must have a care all this while , not to run into False Consequences for want of laying Things and Things together ; and to Sham Fallacyes upon the World for Current Reason , as the Nightingale was taken Singing in the Day when she was at Liberty . And what 's This to her Resolution of Singing only in the Night , now she 's in the Cage . FAB . CLXIII . A Boy and Cockles . SOme People were Roasting of Cockles , and they Hiss'd in the Fire . Well ( says a block-headed Boy ) These are Villanous Creatures sure , to Sing when their Houses are a-fire over their Heads . The MORAL . Nothing can be Well that 's out of Season . REFLEXION . THERE 's a Time for Jest , and a Time for Earnest , and it is a Dangerous Mistake , not to Distinguish the One from the Other . The Fool 's Conceit here had both Clownery , and ill Nature in 't , for there 's Nothing more Brutal , or Barbarous , then the Humour of Insulting over the Miserable ; Nothing more Contrary to Humanity , and Common Sense , then this Scandalous Way of Grinning and Jeering out of Season . But a Childish Conceit does well enough out of the Mouth of a Foolish Boy ; for it is but Congruous , that Silly People should be pleas'd with Silly Words , and Things . FAB . CLXIV . Two Travellers and a Bag of Money . AS Two Travellers were upon the Way together , One of 'em Stoops , and Takes up Something . Look ye here ( says he ) I have found a Bag of Money : No says T'other , When Two Friends are together , You must not say [ I ] have found it , but [ WE ] have found it . The Word was no ●…ooner Out , but immediately comes a Hue and Cry after a Gang of Thieves that had taken a Purse upon the Road. Lord ! Brother ( says He that had the Bag ) We shall be Utterly Undone . Oh Phy , says T'other , You must not say [ WE ] shall be undone , but [ I ] shall be undone ; for if I 'm to have no Part in the Finding , you must not think I 'll go Halves in the Hanging . The MORAL . They that will Enter into Leagues and Partnerships , must take the Good and the Bad One with Another . REFLEXION . THE Doctrine of This Fable is according to Reason , and Nature . People that are not Allow'd to be Sharers with their Companions in Good Fortune , will hardly ever agree to be Sharers in Bad. An Open , and an Honest Candor of Mind carries a Body Safe and Dry through all Ways and Weathers ; Whereas in shifting and shuffling , a Man puts himself off his Guard ; and the same Rule that serves him at One time , will not serve him at Another , Men are willing enough to have Part'ners in Loss , but not in Profit ; and 't is not the Traveller alone that cries [ I ] have found a Purse of Gold , and then Changes his Note upon the Hue and Cry , and says [ WE ] shall be Hang'd for 't ; but 't is the Course of All People of Intrigue , to give Every thing two Faces , and to Deal with the World , as the Spark did with the Oracle . The Bird shall be dead or living , which himself Pleases . To Emprove the Moral yet a little farther , we have a Thousand Disappointments in the Ordinary Course of Life to Answer This in the Fable . Many a Man finds this Purse of Gold in a Mistress , in a Bottle , in an Office , and in All other the vain Satisfactions of This World : And what 's the End on 't at last , but when he has Compass'd his Longing , Gratify'd his Appetite , or , as he fancies , made his Fortune perhaps : He grows presently Sick of his Purchase ; His Conscience is the Hue and Cry That pursues him , and when he reckons upon it that he has gotten a Booty , he has only caught a Tartar. The Bag of Money burnt the Poor Fellow's Fingers in the very Taking of it up . FAB . CLXV . Two Neighbour - Frogs . THere were Two Neighbour-Frogs ; One of them Liv'd in a Pond , and the Other in the High-way hard-by . The Pond-Frog finding the Water begin to fail upon the Road , would fain have gotten T'other Frog over to her in the Pool ; where she might have been Safe ; but she was wonted to the Place , she said , and would not Remove . And what was the End on 't now , but the Wheel of a Cart drove over her a while after , and Crush'd her to pieces ? The MORAL . Some People are so Listless and Slothful , that they 'l rather lie still and Die in a Ditch , then stir one Finger to Help themselves out on 't . REFLEXION . CUSTOM is Another Nature ; and what betwixt Obstinacy , and Sloth , let it be never so ill , and inconvenient , People are very Hard yet to Quit it . He that does Nothing at all , does Worse then He , that upon the Account of Humane Frailty , does Amiss ; for Nothing can be more contrary to God Himself , who is a Pure Act , then the Sleeping and Drowsing away of our Life and Reason , that was given us for so many Better Purposes . The Frog in the High-way here , is the Lively Figure of such a Man ; for a Life of Sloth is the Life of a Log , rather then the Life of a Reasonable Creature . 'T is as much as a Body can well do , even with the Uttermost of his Prudence and Industry , to Rub through the Difficulties of the World , though he should keep himself perpetually a Doing . There is not perchance a more Insupportable Misery in Nature , then it would be , to put the Body into a Frame , that should keep it always in the same Posture . What can be said Worse of Slothfulness now , when the very Vice is Equal to the most Exquisite of Torments ? It is odious to God and Man , Useless to the World , Irksome to it Self , Miserable in All Estates , and utterly Incapable , either of Tasting or Enjoying any thing of Comfort . The Frog was us'd to the Place , she said , and rather then Stir to help her self , there she lay till her Guts were pash'd out . FAB . CLXVI . A Bee-master . THere came a Thief into a Bee-Garden in the Absence of the Master , and Robb'd the Hives . The Owner Discover'd it upon his Return , and stood Pausing a while to Be-think himself , how This should come to pass . The Bees , in This Interim , came Laden home out of the Fields from Feeding , and Missing their Combs , they fell Powdering in Swarms upon their Master . Well ( says he ) you are a Company of Senceless and Ungrateful Wretches , to let a Stranger go away Quietly that has Rifled ye , and to bend All your Spite against your Master , that is at this Instant Beating his Brains how he may Repair and Preserve ye . The MORAL . 'T is the Course of the World for People to take their Friends for their Foes , and to Use them accordingly . REFLEXION . THE Mistake of a Friend for an Enemy , or of an Enemy for a Friend , is one of the most Pernicious Errors of a Rash Man's Life ; for there 's Judgment , good Nature , Generosity , Justice , common Prudence , and All at Stake . Nothing can be more Disobliging to a Friend on the One hand , or more Ruinous to my self on the Other . Charity however bids me Hope and Think the Best , provided at the Same Time , that I Secure the main Chance . Now this Caution holds as well in Politiques , as in Morals ; and in Publique Cases ▪ as well as in Private ; for there is Nothing more Frequent , then for People to take their Oppressors for their Protectors , and their Protectors for Oppressors : As the Bees here Spar'd the Thief and fell foul upon their Keeper . This is the very Humour of the Mobile when they Mistake their Man. FAB . CLXVII . A Kingsfisher . THE Kingsfisher is a Solitary Bird , that Wonts commonly by the Water-side , and Nestles in Hollow Banks to be out of reach of the Fowlers . One of These Birds happen'd to be forraging abroad for her Young Ones , and in This Interim , comes a Raging Torrent , that washes away Nest , Birds and all . Upon her Return , finding how 't was with her , she brake out into This Exclamation : Unhappy Creature that I am ! to fly from the bare Apprehension of One Enemy , into the Mouth of Another . The MORAL . 'T is many a wise Man's Hap , while he is providing against One Danger to fall into Another : And for his very Providence to turn to his Destruction . REFLEXION . MANY People apprehend Danger Where there 's None , and fancy themselves to be Out of Danger where there 's most of All. As the Fellow gave God Thanks at Sea when the Ship Struck upon a Sand , for bringing him into Shallow Water again , where he could feel the Bottom . This is to Mind us , That there is No State of Life so Secure , as not to lie Open to a Thousand Difficulties and Dangers ; and that it is not Possible for the Wit of Man to Provide against All Contingencies . There 's No Fence against Inundations , Earth-quakes , Hurricanes , Pestilential Vapours and the like ; and therefore it is Our Part , and Duty , to Hope , and Endeavor the Best , and at the Same Time to provide for the Worst that can Befall Us. That which cannot be Helpt , must be Born. FAB . CLXVIII . Fishing in Troubled Waters . A Fisher-man had Order'd his Net , for a Draught , and still as he was Gathering it up , he Dash'd the Water , to Fright the Fish into the Bag. Some of the Neighbourhood that look'd on , told him he did ill to muddle the Water so , and Spoil their Drink . Well ( says he ) But I must either Spoil your Drink , or have Nothing to Eat my self . The MORAL . There 's no Engaging the Mobile in a Sedition till their Heads are so muddled first with Frights and Visions , That they can neither See , Hear , nor Understand . REFLEXION . THIS Allegory is frequently Applied to those that make Advantage to Themselves by Embroyling the Publique ; and set their Country A-fire for the Roasting of their Own Eggs. 'T is the Only Trade that many People have to Live by , and the most Profitable Trade too , when the Occasion lies Fair for their Purpose . 'T is with the Common People in this Case , just as 't is with Fishes : Trouble the Waters , so that they cannot see their Way before them , and you Have 'em Sure in the Bag before they know where they are . FAB . CLXIX . An Ape and a Dolphin . PEople were us'd in the Days of Old , to carry Gamesome Puppies and Apes with 'em to Sea , to pass away the Time withall . Now there was One of these Apes , it seems , aboard a Vessel that was cast away in a very great Storm . As the Men were Paddling for their Lives , and the Ape for Company , a Certain Dolphin that took him for a Man , got him upon his Back , and was making towards Land with him . He had him into a Safe Road call'd the Pyraeus , and took occasion to Ask the Ape , whether he was an Athenian or not ? He told him Yes , and of a very Ancient Family there . Why then ( says the Dolphin ) You know Pyraeus : Oh! exceedingly well , says T'other . ( taking it for the Name of a Man ) Why Pyraeus is my very Particular Good Friend . The Dolphin , upon This , had such an Indignation for the Impudence of the Buffoon-Ape , that he gave him the Slip from between his Legs , and there was an End of my very Good Friend , the Athenian . The MORAL . Bragging , Lying , and Pretending , has Cost man●… a Man his Life and Estate . REFLEXION . THIS is the Humour of a great many Travelling Men , as well as Travelling Apes : Men that will be Talking of Places that they never Saw , and of Persons that they never Heard of . Their Whole Conversation is made up of Councels and Intrigues , Reasons of State , Embassies , and Negotiations , that they never were skill'd in at all . Neither Men , Books , nor Sciences come Amiss to 'em : And after All This Extravagant Bussle , a Gay Coat and a Grimace is the Upshot of what they can Pretend to . These Phantomes however are Sometimes taken for Men , and born up by the Well-meaning Ignorant Common People , as the Ape was here by the Dolphin ; till in the Conclusion , their Sillyness lays them Open , Their Supporters give them the Slip , and down they Drop , and Vanish . How many of These Empty Chattering Fops have we daily put upon us , for Men of Sense and Bus'ness ; that with Balzack's Prime Minister , shall Spend ye Eight and Forty Hours together Poring over a Map , to look for Aristocracy and Democracy , instead of Croatia and Dalmatia , and take the Name of a Country for a Form of Government ; Without any more ado , we have Apes in History , as well as in Fiction , and not a Rush matter whether they go on Four Legs , or on Two. FAB . CLXX . Mercury and a Statuary . MErcury had a Great Mind once to Learn what Credit he had in the World , and he knew no Better VVay , then to Put on the Shape of a Man , and take Occasion to Discourse the Matter , as by the By , with a Statuary : So away he went to the House of a Great Master , where , among Other Curious Figures , he saw several Excellent Pieces of the Gods. The first he Cheapen'd was a Iupiter , which would have come at a very Easy Rate . Well ( says Mercury ) and what 's the Price of that Iuno There ? The Carver set That a Little Higher . The next Figure was a Mercury , with his Rod and his Wings , and All the Ensigns of his Commission . Why , This is as it should be , says he , to Himself : For here am I in the Quality of Iupiter's Messenger , and the Patron of Artizans , with all my Trade about me : And now will This Fellow ask me Fifteen Times as much for This as he did for T'other : And so he put it to him , what he Valu'd that Piece at : VVhy truly , says the Statuary , you seem to be a Civil Gentleman , give me but my Price for the Other Two , and you shall e'en have That into the Bargain . The MORAL . This is to put the Vanity of Those Men out of Countenance , that by Setting too High a Value upon Themselves , appear by so much the more Despicable to Others . REFLEXION . 'T IS an Old Saying , That Listners never hear Well of Themselves ; and Mercury's Curiosity Sped accordingly in This Fable . All Vain Men that Affect Popularity , are apt to Fancy , that Other People have the same Opinion of Them , that they have of Themselves ; but Nothing goes Nearer the Heart of 'em , then to Meet with Contempt , instead of Applause , Esteem , and Reputation . They Muster up All their Commissions and Charters ; as Mercury Values himself here , upon the Relation he had to Iupiter ; Whose Pimp he is , and What 's his Bus'ness . He gives to Understand also what a Friend the Artizans had at Court , and All too Little , to Gain him the Respect , but so much as of a Common Messenger . FAB . CLXXI. Mercury and Tiresias . MErcury had a Great Mind to try if Tiresias was so Famous a Diviner as the World took him for , or not . So he went and Stole Tiresias's Oxen ; and Order'd the Matter , to be in the Company with Tiresias , as upon Bus'ness by the By , when the News should be brought him of the Loss of his Oxen. Mercury went to Tiresias in the Shape of a Man , and the Tidings came as Mercury had Contriv'd it : Upon This , he took Mercury up to a High Tower , Hard by , and bad him look Well about him , and tell him what Birds he saw . Why , says Mercury , I see an Eagle upon Wing there , that takes her Course from the Right-hand to the Left. That Eagle ( says Tiresias ) is nothing to Our Purpose ; wherefore Pray look again once . Mercury stood Gazing a while , and then told Tiresias of a Crow he had Discover'd upon a Tree , that was One while looking up into the Air , and Another while Down towards the Ground : That 's enough ; ( says Tiresias ) for This Motion of the Crow , is as much as to say , I do Appeal to Heaven , and to Earth , that the Man that is Now with Tiresias , can help him to his Oxen again if He Pleases . The MORAL . This Fable is of a General Application to All Bold and Crafty Thieves and Impostors . It serves also to set forth the Vanity of Wizzards , Fortune-Tellers , and the like . REFLEXION . KNAVES Set up these Jugglers , and Fools Maintain them . There must be Forms however , Characters , and Hard Words , Crabbed Looks , and Canting Calculations , for the Colour of the Pretence ; but People should have a Care yet , not to take a Confederacy for a Science . FAB . CLXXII . A Hound and a Mastiffe . THere was a Man had Two Dogs ; One for the Chace , T'other to look to the House ; and whatever the Hound took Abroad , the House-Dog had his Part on 't at Home . T'other Grumbled at it , that when He took All the Pains , the Mastiffe should Reap the Fruit of his Labours . Well , says the House-Dog , That 's None of my Fault , but my Masters , that has not Train'd me up to Work for my self , but to Eat what others have Provided for me . The MORAL . Fathers and Masters have a Great deal to Answer for , if their Children and Servants do not Do as they Should do . REFLEXION . MORE People are lost for want of a Good Education and Institution , then for want of Honest and Honourable Inclinations ; and These are Miscariages that Parents and Tutors are in a Great Measure to Answer for . We are here given to Understand , that there are Offices of Trust also , as well as Offices of Labour , and the One as Necessary to the Common Good as the Other . The Mastiffe Maintains the Hound , as well as the Hound the Mastiffe ; and if the One did not keep the House from being Robb'd , the Other would have Nothing to Eat in 't at all . So that This Fable , upon the Whole Matter , will serve for a Political Reading to Princes and Governors , as well as to Masters of Private Families , upon the Reciprocal Use , Benefit , and Necessity of Industry and Protection betwixt Rulers and Subjects , for the Preservation of a Common-wealth : The One Supplies us with what we Want , and the Other Supports Us in the Defence of what we Get , and neither would Signifie any thing to us without the Other . FAB . CLXXIII . An Unhappy Match . THere was a Man , a Long time ago , that had got a Shrew to his Wife , and there could be No Quiet in the House for her . The Husband was Willing however to make the Best of a Bad Game , and so for Experiment Sake , he sent her away for a While to her Fathers . When he came a little after to take her Home again , Prethee Sweet-heart ( says he ) How go Matters in the House where thou hast been ? Introth , says she , they go I know not How : But there 's None of the Family , you must know , can Endure Me : No not so much as the very Hinds and Plough-men ; I could Read it in the Faces of Them. Ah Wife ! says the Husband , If People that Rise Early and come Home Late , and are all Day out of your Sight , cannot be Quiet for ye , what a Case is your Poor Husband in , that must Spend his Whole Life in your Company . The MORAL . When Man and Wife cannot Agree , Prudence will Oblige the One , and Modesty the Other , to put all their Little Controversies into their Pockets , and make the Best of a Bad Game . REFLEXION . THERE are more Ways to come to a Right Understanding of Things , then by Question and Answer . There are Certain Contentious Humors that are never to be Pleas'd , and he that Troubles his Head because he cannot Please them , is Worse then a Mad-man . Nay it falls out many times that the very Desire and Endeavour to do it , makes it more Impossible , Especially where People are Imperious and Insulting , as well as Peevish . Now in the Case of this Fable , it may be a Question whether the Wife , or the Woman , was the more Freakish of the Two : For she was still the same Uneasie Fop wherever she was ; but the Poor Man however had Enough on 't , in Both Capacities ; That is to say , as a Common Incumbrance , and as a Particular Ciog . The Moral is a Piece of Good Councel to All Men that Labour under that Unhappy Circumstance . First , in Prudence , to Try what Help for 't : and then in Case of the Last Necessity , to come to some Peremptory Resolution to Deliver Themselves . FAB . CLXXIV . A Wolfe and a Kid. A Wolfe spy'd out a Straggling Kid , and Pursu'd him . The Kid found that the Wolfe was too Nimble for him , and so turn'd and told him : I perceive I am to be Eaten , and I would gladly Die as Pleasantly as I could : Wherefore , Pray give me but One Touch of Your Pipe before I go to Pot. The Wolfe Play'd , and the Kid Danc'd , and the Noise of the Pipe brought in the Dogs upon him . Well ( says the Wolfe ) This 't is when People will be Meddling out of their Profession . My Bus'ness was to Play the Butcher , not the Piper . The MORAL . When a Crafty Knave is Infatuated , any Silly Wretch may put Tricks upon him . REFLEXION . LET Every Man stick to his Own Part , without Taking Another Man's Trade out of his Hand . This is the Old Moral , but we may Read upon 't Another way too . 'T is a very Unequal Encounter , when Malice , Craft , and Power , are United against the Weak , and the Innocent : Saving where Providence Interposes to the Relief of the one , and to the Infatuation of the Other : As the Wolfe here , that had a Plot upon the Kid , was Confounded by a Counter-Plot of the Kids upon the Wolfe : And such a Counter-Plot it was too , as the Wolfe with All his Sagacity was not able to Smell out . Wherefore let no Man Presume too much upon his Own Strength , either of Body or of Mind ; but Consider within himself , that Heaven takes Part with the Oppressed ; and that Tyrants Themselves are upon their Behavior to a Superior Power . FAB . CLXXV . A Fox and a Crab. A Fox that was Sharp-set , Surpriz'd a Crab , as he lay out of the Sea upon the Sands , and Carry'd him away . The Crab , when he found that he was to be Eaten , Well ( says he ) This comes of Meddling where we have Nothing to do ; for My Bus'ness lay at Sea , not upon the Land. The MORAL . No Body Pities a Man for any Misfortune that Befalls him , in Matters out of his Way , Bus'ness , or Calling . REFLEXION . EVERY Man has his Post Assign'd him , and in That Station he is Well , if he can but Think himself so ; and He that cannot keep himself Well , when he is Well , may Thank Himself : But Men of Curiosity and Levity can never be at Rest ; for let their Present State be what it will , it never Pleases them . They have a Sickly Uneasiness upon them , which Way soever they lye , or in what Condition soever they are ; no Place , no Posture , no State , either of Life or of Fortune agrees with 'em , but they run-on , Shifting , and Changing , from One Error , and from One Qualm , to Another ; Hankering after Novelties , and Trying New Experiments . We are Naturally given to be Peeping into Forbidden Secrets , and Groping in the Dark after we know not what . We never Think of the Main Bus'ness of Life , till a Vain Repentance Minds us of it at the Wrong End on 't , and then , with the Crab in the Fable , we find that we have been Doing of One thing All this while , when we should have been Doing Another ; and Abandoned the Station that God and Nature Allotted us , to our Irreparable Ruine . FAB . CLXXVI . A Musician . A Man that had a very Course Voice , but an Excellent Musique-Room , would be still Practising in that Chamber , for the Advantage of the Eccho . He took such a Conceit upon 't , that he must needs be shewing his Parts upon a Publick Theatre , where he Performed So very ill , that the Auditory Hiss'd him off the Stage , and threw Stones at him . The MORAL . A Man may Like himself very Well in his Own Glass , and yet the World not Fall in Love with him in Publick . But the Truth on 't is , We are Partial in our own Case , and there 's no Reading of Our Selves but with Other Mens Eyes . REFLEXION . THERE 's a Great Difference betwixt an Orator in the Schools , and a Man of Bus'ness upon a Stage of Action . Many a Man that Passes for a Philosopher in Private , behaves himself most Ridiculously in Publick ; as what 's more Uncouth ( with Respect be it spoken ) then a Pedant out of his Element ? There are Flattering Chambers , as well as Flattering Glasses , and the One Helps out a Bad Voice , as the Other Countenances an ill Favour'd Face : That is to say , the One Drowns the Harshness of the Pipe , as the Other Covers , or Disguises the Coursness of the Complexion . But Men must not think to Walk upon These Stilts , if they come to set up in Publick once ; The One , for an Italian Capon , the Other , for an English Beauty : Wherefore it will become All People to Weigh and Measure Themselves , before they Venture upon any Undertaking that may bring their Lives , Honour , or Fortune in Question . Some Songsters can no more Sing in any Chamber but their Own ; then some Clarks can Read in any Book but their Own ; Put them out of their Road once , and they are Meer Cat-Pipes and Dunces . FAB . CLXXVII . Thieves that Stole a Cock. A Band of Thieves Brake into a House once , and found Nothing in 't to Carry away , but One Poor Cock. The Cock said as much for Himself as a Cock could say ; but Insisted Chiefly upon the Services of his Calling People up to their Work , when 't was time to Rise . Sirrah ( says one of the Thieves ) You had Better have let That Argument Alone ; for Your Waking the Family Spoils our Trade , and We are to be Hang'd forsooth for your Bawling . The MORAL . That which is One Body's Meat , is Another Body's Poyson ; as the Trussing up of Thieves is the Security of Honest Men. One Foolish Word is Enough to Spoil a Good Cause , and 't is many a Man's Fortune to Cut his Own Throat with his Own Argument . REFLEXION . 'T IS a Hard Matter for a Man that Argues against the Truth , and the Reason of a Thing , to Consist with Himself , for having no Rule to Walk by , 't is Forty to One but Some time or Other he will lose his Way : Especially when he is to Accommodate his Story to the Various Circumstances of Times , Persons , and Occasions . But it is One Thing to forget Matter of Fact , and Another Thing to blunder upon the Reason of it . It is however , well Worthy of a Sober Man's Care , not to let any thing fall that may be turn'd upon him out of his Own Mouth . This Presence of Mind 't is true , is not Every bodies Talent ; neither does This Consideration Enter into Every bodies Thought ; but it were better if it Were so , and so it Ought to be . FAB . CLXXVIII . A Crow and a Raven . YOur Raven has a Reputation in the World for a Bird of Omen , and a kind of small Prophet . A Crow that had Observ'd the Raven's Manner and Way of Delivering his Predictions , sets up for a Foreboder too ; and so gets upon a Tree , and there stands Nodding and Croaking , just over the Head of some People that were Passing by . They were a little Surpriz'd at first ; but so soon as they saw how ' t was . Come , my Masters ( says One of the Company ) let 's e'en go forward , for This is but the Chattering of a Foolish Crow , and it signifies Nothing . The MORAL . How are Superstitious Men Hagg'd Out of their Wits and Senses , with the Fancy of Omens , Forebodings , Old Wives Tales and Visions ; and upon a Final Examination of the Matter , Nothing at all in the Bottom on 't ! REFLEXION . THE Affectation of Powers and Faculties , that are Above us , is not only Vain , and Unprofitable , but Ridiculous ; for the Matter , upon Examination , will not abide the Test. Your Empyricks , Piss-Pot-Prophets , Fortune-Tellers , and Buffoon-Pretenders to State and Government , fall under the Lash of This Moral . And so do All your little Smatterers in Arts and Siences of what Kind , or Quality soever : But there goes more to the Making of a Prophet , then Nodding , and Croaking . 'T is not the Gown and the Cap that Makes the Doctor ; Neither is it the Supercilious Gravity of Countenances and Forms , that presently Dubbs any Man a Philosopher . Not but that a Fool may Put himself in the Garb , and so far Imitate the Meen , and Motions of a Wise-man , as at first Blush to Put a Body to a Stand what to Make of him : But upon further Consideration , the Original is as Easily known from the Copy , as the Ass in his borrow'd Skin was from the Lyon : Or I might have said , as the Crow here from the Raven : Their Ears and their Tongues Betray them . FAB . CLXXIX . A Crow and a Dog. A Crow Invited a Dog to Joyn in a Sacrifice to Minerva . That will be to no Purpose ( says the Dog ) for the Goddess has such an A version to ye , that you are Particularly Excluded out of all Auguries . Ay , says the Crow , but I 'll Sacrifice the rather to her for That , to try if I can make her my Friend . The MORAL . We find it in the Practice of the World , that Men take up Religion more for Fear , Reputation , and Interest , then for True Affection . REFLEXION . THIS Pagan Fable will bear a Christian Moral , for more People Worship for Fear , and for Interest , then for Love and Devotion . As the Indians do the Devils , That they may not Hurt ' em . It Teaches us farther , that we are not to take Pet , or Despond , under any Cross or Calamity that the Almighty is pleased to lay upon us . The Judgments of Heaven are Just , and let them fall never so Heavy , they are yet less then we deserve . The Devil Himself , when he was let loose upon Iob , could not Transport That Patient , Good Man beyond his Temper , or make him Quit his Hold. Resignation and Perseverance are All that a Man has to Trust to in This Extremity . There 's no Good to be done by Struggling , nor any way left us to make our Peace with , but to try by Faith , Prayer , and a New Life , if we can make our Offended Master Once again our Friend . So that upon the Upshot , Afflictions are but the Methods of a Merciful Providence , to Force us upon the only Means of setting Matters Right , betwixt Divine Justice and Humane Frailty . FAB . CLXXX . A Raven and a Snake . AS a Snake lay Lazing at his Length , in the Gleam of the Sun , a Raven Took him up , and Flew away with him . The Snake kept a Twisting and Turning , till he Bit the Raven , and made him Curse himself for being such a Fool , as to Meddle with a Purchace that had cost him his Life . The MORAL . Nature has made All the Necessaries of Life , Safe and Easie to us , but if we will be Hankering after Things that we Neither Want nor Understand , we must take our Fortune , even if Death it Self should happen to be in the Case . REFLEXION . IF Men would but Ballance the Good and the Evil of Things , the Profit and the Loss , they would not Venture Soul , Body , and Reputation , for a Little Dirty Interest . 'T is much the same Thing betwixt Us , and our Sensual Acquisitions , that it is betwixt the Raven and the Snake here . Men of Eager Appetites Chop at what comes next , and the Purchase seldom fails of a Sting in the Tayl on 't . Nor is it to be Expected , that Passion without Reason should Succeed better . Our Senses are Sharp-set upon All Fleshly Pleasures , and if they be but Fair to the Eye , Rellishing to the Palate , Harmonious to the Ear , Gentle to the Touch , and Fragrant to the Smell , 't is all we Look for , and all we Care for . 'T is true , all This while , that our very Nature Requires a Dose of These Enjoyments ; nay , and that Providence it self does not only Allow , but Prescribe it ; for the Common Comfort and Benefit of Humane Society , and of Mankind ; for Life would be no longer Life without it . But the Crime and the Danger lies in the Excess , and in the Immoderate Love and Use of them . Was not the Apple in Paradise Fair to the Eye , and Grateful to the Tast , and yet there was Death in 't . What were the Poets Sirens , but Figures of our Seducers , that Charm us by the Ear , and Tempt us to leap Over-board : That is to say , by Debauching us into False Doctrines and Opinions , which do but Answer , In the One side , the Moral of the Songs on the Other . And so for the Touch , and the Smell , the Former 't is true , has made more Havock in the World , but yet a Man may be Poyson'd with a Perfume , as well as with a Nauseous Potion . To Conclude , we have Snakes in our Beds , in our Cups , in our Dishes , and whoever dips too deep , will find Death in the Pot. FAB . CLXXXI . A Daw and Pigeons . A Daw took Particular Notice of the Pigeons in such a Certain Dove-House , that they were very Well Fed , and Provided for : So he Went and Painted himself of a Dove-Colour , and took his Commons with the Pigeons . So long as he kept his Own Counsel , he Pass'd for a Bird of the Same Feather ; but it was his Hap once at Unawares , to Cry [ KAW , ] upon which Discovery , they Beat him out of the House , and when he came to his Old Companions again , They'd have None of him neither ; so that he Lost himself Both Ways by This Disguise . The MORAL . He that Trims betwixt Two Interests , loses himself with Both , when he comes to be Detected , for being True to Neither . REFLEXION . This is to Caution us against All Superfluous and Dangerous Desires . Our Own Lot is Best , and by Aiming at what we have Not , and what is Impossible to be had , we lose what we have already . No Man goes out of Himself but to his Loss . Imitation is Servile , let it be Where , How , and What it will. Nature Points out to us which way Every Man's Talent and Genius lies ; and He that keeps to his Own Province , or Biass , speeds Best . The Painting of the Daw like a Pigeon , did not make him One , neither can any Man do himself Right in Another bodies Shape : Besides , that when he is once Out , 't is Hard to find his Way Home again . The Hypocrite is never so far from being a Good Christian , as when he looks Likest One. 'T is much a Case with a Faction in a Government , and a Daw in a Pigeon-House . There 's a Fraud driven on , and they Assimilate themselves , as much as may be , to the Interest they Propose to be the Better for . They put on all Appearances in Matter of Opinion , Practice and Pretence , Suitable to the Humour they are to Joyn withall : But still Some Unlucky Accident or Other happens to Discover them in the End ; and then , when they would go off again , the People of their Own Plume and Colour Beat 'em away , and Refuse to Entertain them . This is no more then what we find to be True in All Turns of State. Double-Dealers may Pass Muster for a While , but All Parties Wash their Hands of them in the Conclusion . FAB . CLXXXII . A Daw with a String at 's Foot. A Country Fellow took a Daw and ty'd a String to his Leg ; and so gave him to a Little Boy to Play withal . The Daw did not much like his Companion , and upon the First Opportunity gave him the Slip , and away into the Woods again , where he was Shackled and Starv'd . When he came to Die , he Reflected upon the Folly of Exposing his Life in the Woods , rather then Live in an Easie Servitude among Men. The MORAL . 'T is Fancy , not the Reason of Things , that makes Life so Uneasie to us as we Find it . 'T is not the Place , nor the Condition ; but the Mind Alone that can make any Body Miserable or Happy . REFLEXION . MEN that are Impatient under Imaginary Afflictions , change commonly for Worse , as the Daw did here in the Fable , that Threw himself into a Starving Necessity , rather then he would Submit to the Tolerable Inconvenience of an Easie Restraint . This was a Republican Daw , that Kaw'd for Liberty , not Understanding that he that Lives under the Bondage of Laws , is in a State of Freedom : And that Popular Liberty , when it passes Those Bounds , is the most Scandalous Sort of Slavery . Nothing would serve him , but he must be at his Own Disposal , and so away he goes , Carries his String along with him , and Shackles Himself . This is just the Humour and the Fate of Froward Subjects . They Fancy themselves Uneasie under the Errors of a Male-administration of Government , when their Quarrel strikes , in truth , at the very Root and Conditions of Government it self . It is as Impossible for a Government to be without Faults , as for a Man to be so . But Faults or No Faults , It comes yet much to a Case ; for where they cannot Find 'em , they can Create them ; And there goes no more to 't neither , then the Calling of Necessary Justice by the Name of Oppression . And what 's the End on 't , more then This now ? They Run away from their Masters into the Woods , and there with Esop's Daw , they either Starve , or Hang Themselves . FAB . CLXXXIII . Iupiter and Fraud . JUpiter Appointed Mercury to make him a Composition of Fraud and Hypocrisie , and to give Every Artificer his Dose on 't , The Medicine was Prepar'd according to the Bill , and the Proportions duly Observ'd , and Divided : Only there was a great deal too Much of it made , and the Overplus remain'd still in the Morter . Upon Examining the Whole Account , there was a Mistake it seems , in the Reck'ning ; for the Taylors were forgott'n in the Catalogue : So that Mercury , for Brevity sake , gave the Taylors the Whole Quantity that was Left ; and from hence comes the Old Saying ; There 's Knavery in All Trades , but Most in Taylors . The MORAL . It is in some sort Natural to be a Knave . We were Made so , in the very Composition of our Flesh and Blood ; Only Fraud is call'd Wit in One Case , Good Husbandry in Another , &c. while 't is the Whole Bus'ness of the World for One Man to Couzen Another . REFLEXION . LYING and Couzening is a General Practice in the World , tho' it appears in some Men , and in some Trades , more then in other . Aesop is still Introducing some or other of the Gods , to Countenance the Corruptions of Flesh and Blood : And since Custom and Interest will have it so , that all Tradesmen must use Fraud , more or less , even in their own Defence , the Practice being in some sort so Necessary , 't is not amiss to bring in Iupiter to justifie it . But why is this False and Double Dealing apply'd to Tradesmen only , when it is Common to Mankind ? And why among them , to Taylors above the Rest ? when all the Bus'ness that passes in this World betwixt Man and Man is Manag'd by Collusion and Deceit , in as High a Measure : So that the Composition might have been as well Prepar'd for Humane Nature . Are we not False , in Our Pretended Civilities , Formal Complements , and Respects ; in our Confidences , and in our Professions ? Are we not False , in Promising , and Breaking ? Is not He that Robs me of my Good Name , a more Abominable Cheat , then He that Couzens me of a Yard of Damask ? Is not He that Betrays me in his Arms , a more Detestable Wretch then He that Contents Himself in the Way of his Trade , to Pick my Pocket ? Without any more Words , we are All Jugglers in some Kind , or in some Degree or Other . But there 's this to be said for 't yet , that we Play Foul by Consent . We Couzen in our Words , and in our Actions ; only we are Agreed upon 't , that such and such Forms of Civility , like some Adulterate Quoins , shall pass Current for so Much. A Fashionable Imposture , or Hypocrisie , shall be call'd Good Manners , and so we make a shift in some sort to Legitimate the Abuse . In Iupiter's appointing these Frauds , we read the Power of Humane Frailty that Disposes us to Entertain them : For we are False enough by Nature without any need of Prescription . FAB . CLXXXIV . Iupiter and Modesty . MAN was made in such a Hurry ( according to the Old Fable ) that Iupiter had forgotten to put Modesty into the Composition , among his other Affections ; and finding that there was no Way of Introducing it afterwards , Man by Man , he Propos'd the turning of it Loose among the Multitude : Modesty took her self at first to be a Little hardly Dealt withal , but in the End , came over to Agree to 't , upon Condition that Carnal Love might not be suffer'd to come into the same Company ; for wherever that comes , says she , I 'm Gone . The MORAL . Sensual Love knows neither Bars nor Bounds . We are all Naturally Impudent ; only by Custom , and Fig-leaves , we have been taught to Disguise the Matter , and Look Demurely ; and that 's it which we call Modesty . REFLEXION . THE Extravagant Heats and Transports of Lovers , and Voluptuaries , take away all Shame . This Fable Hints to us the Wild Extravagances of an Unbridled Appetite , and that till that Devil be laid , there can be no Thought of Lodging Carnal Love and Modesty under the same Roof . Iupiter's forgetting Modesty in the Composition of Man , Intimates the Difficulty of Admitting it , till Flesh and Blood has done the Friendly Office towards the Peopling of the World ; for there 's hardly any Place for Councel , till these Heats are in some Measure taken off ; and it is no Wonder , that when Love comes to be without Reason , it should be without Modesty too ; for when 't is once past Government , it is consequently past Shame . When Our Corruptions , in fine , are Strong , and Our Understandings Weak , we are apter to Hearken to the Motions of the Blood , and to the Vain Imaginations of a Deprav'd Affection , then to the Dry Doctrines and Precepts of Authority and Vertue . This Difficulty of keeping Young and Hot Blood in Order , does mightily Enforce the Necessity of an Early Care for the Training up of Children , and giving them a Tincture , before it be too Late , of those Doctrines and Principles , by which they are afterward to Govern the Whole Frame of their Lives . For in their Tender Years they are more Susceptible of Profitable and Vertuous Impressions , then afterwards , when they come to be Sollicited by the Impulse of Common , and Vulgar Inclinations . They should in Truth , be kept out of Distance , of either Seeing or Hearing Ill Examples : Especially in an Age that is Govern'd more by President then by Reason . FAB . CLXXXV . Iupiters Wedding . WHen the Toy had once taken Iupiter in the Head to Enter into a State of Matrimony , he Resolv'd for the Honour of his Celestial Lady , that the Whole World should keep a Festival upon the Day of his Marriage , and so Invited all Living Creatures , Tag-Rag and Bob-Tail , to the Solemnity of his Wedding . They all came in very Good Time , saving only the Tortoise . Iupiter told him 't was Ill done to make the Company Stay , and Ask'd him , Why so Late ? Why rruly says the Tortoise , I was at Home , at my Own House , my Dearly Beloved House , and [ Home is Home , let it be never so Homely . Iupiter took it very Ill at his Hands , that he should think himself Better in a Ditch , then in a Palace , and so he pass'd this Judgment upon him ; that since he would not be perswaded to come out of his House upon that Occasion , he should never Stir abroad again from that Day forward , without his House upon his Head. The MORAL . There 's a Retreat of Sloth and Affectation , as well as of Choice and Virtue ; and a Beggar may be as Proud and as Happy too in a Cottage , as a Prince in a Palace . REFLEXION . WE are to Learn from hence ( says the Old Moral ) that there 's no Trifling , Dallying , or Delaying with Men in Power : And that Contentment in a Mean Condition at Home , is beyond all the Luxurious Treats in the World , Abroad , with Pomp and Envy . The Danger of Trifling with Great Men does not come up methinks , to the Full Force , and Intent of this Fable , which seems rather to set forth the Mistakes of Impotent Greatness , in Mis-judging the Test and Standard of Humane Happiness . What 's a Voluptuous Dinner , and the Frothy Vanity of Discourse that commonly attends these Pompous Entertainments ? What is it but a Mortification , to a Man of Sense and Virtue , to spend his time among People that take Good for Evil , and Punish where they should Reward , and Reward where they should Punish ! The Tortoise was Forbidden the Court ; That is to say , he was Banished from the sight of Vain , Wicked , and Unprofitable Examples . Iupiter gave the Tortoise the Honour of an Invitation , but that Honour was yet to the Poor Tortoise's Loss ; for He that 's Transported out of his Nature , and out of his Element , let the Change be what it will , is a Loser by the Bargain . A Plain , and a Homely Home , with Competency and Content , is beyond all the Palaces under the Heavens ; The Pomp , the Plenty , and the Pleasures of them over and above . To say nothing of the Surfeits that are gotten by Excesses of Eating and Drinking ; The Restless Nights , Factious Emulations , Fewds , and Disgusts that Attend them : Beside the Slavery of being Ty'd up to other Peoples Hours , Meals , and Fashions . He that has no Ambition , is Happy in a Cell , or in a Cottage ; whereas the Ambitious Man is Miserable , even upon a Throne . He that thinks he has not Enough , Wants , and He that Wants is a Beggar . The Tortoise came Late , for he came Unwillingly , which is the Case of many a Worthy Man that Sacrifices his Peace to Formalities of Complement , and Good Manners . Iupiter took Snuff at the Contempt , and Punish'd him for 't . And what was the Punishment ? He sent him Home again . That is to say , He Remanded him to his Lot , and to his Choice . Such , in Short , is the Felicity of a Moderate , and a Steady Mind , that all Comforts are Wrapt up in 't ; for Providence turns the very Punishment of a Good-Man , into an Equivalence to a Reward , by Improving that to his Advantage , which was intended for his Ruine ; and making the Tortoise's Banishment a Blessing to him . FAB . CLXXXVI . A Wolfe and a Sheep . A Wolfe that lay Licking of his Wounds , and Extremely Faint , and Ill , upon the Biting of a Dog , call'd out to a Sheep that was Passing by , Heark ye Friend ( says he ) if thou wouldst but Help me to a Soup of Water out of that same Brook there , I could make a Shift to get my self somewhat to Eat . Yes , says the Sheep , I make no Doubt on 't ; but when I bring ye Drink , my Carcass shall serve ye for Meat to 't . The MORAL . It is a Charitable and a Christian Office to Relieve the Poor and the Distressed ; but this Duty does not Extend to Sturdy Beggars , that while they are Receiving Alms with One Hand , are ready to Beat out a Man's Brains with the Other . REFLEXION . THAT Sheep has a Blessed Time on 't that runs on a Wolves Errand : But Aesop's Sheep have more Wit , I perceive , then many of our Domestique Innocents . 'T is a Court-Master-Piece , to draw Chesnuts out of the Fire with other Peoples Fingers ; and to Complement a Man into a Post of Honour , a-purpose to have him Knock'd o' th' Head in 't : Now the Sheep's Case in the Fable , is but an Every-days Case in the World ; when People are divided betwixt Charity and Discretion , how far to go , and where to stop . In Offices of This Doubtful Quality , We have only This General Rule to Walk by , that when we have to do with Known Wolves , we Know likewise that they are not to be Consided in . But this Wolfe ( I must Confess ) with a Lambskin over his Shoulders , might have past Muster for a Gospeller in Sheeps Cloathing ; which would have made it a more Dangerous Imposture . We are to Gather from hence , that there 's no Trusting to the Fair Words and Appearances of a False , and a Malicious Enemy ; for their very Kindnesses are no better then Snares . Treachery is a kind of a Lay-Hypocrisy , and they are Equally Odious both to God and Man : Over and above the Corrupting of our Manners , the Hardening of our Hearts ; the Dissolving of all the Bonds of Faith , Confidence and Society , and the Extinguishing of Good Nature it self : And all This in our own Defence too . FAB . CLXXXVI . Hares , Foxes , and Eagles . THere goes an Old Story of a Bloudy War betwixt the Hares , and the Eagles ; and the Hares would fain have drawn the Foxes into their Alliance , but very Franckly and Civilly , they gave them this Answer , That they would serve them with all their Hearts , if they did not Perfectly Understand both the Hares themselves , and the Enemy they were to Cope withal . The MORAL . There 's no Ent'ring into any League , without well Examining the Faith , and Strength of the Parties to 't . REFLEXION . 'T IS a Folly , to the Highest Degree , for Men to run the Risque of their Lives and Fortunes , by Entring into Leagues with the Weak , against an Adversary that is Manifestly too Strong for them Both. 'T is Hazzardous to Contract Unequal Friendships and Alliances , and there 's an Inequality of Disposition and Humour , as well as of Power . The False are as Dangerous as the Fearful : Only with this Difference , that the One will do a Man Hurt , and the Other can do him no Good. The End of Leagues is Common Assistance and Defence ; And he that joyns Interest with those that cannot Help him , stands as single as he did before ; which destroys the End of Common Union ; for where there 's no Hope of a Reciprocal-Aid , there can be no Reason for a Mutual Obligation : And it is the same Thing in Bus'ness , Councel , and Commerce , that it is in Arms and Force . The Case of the Hares and Foxes in a Confederacy against the Eagles , is a Common Case betwixt Kingdoms and Common-wealths . FAB . CLXXXVIII . An Ant formerly a Man. THE Ant , or Pismire , was formerly a Husband-man , that secretly Filch'd away his Neighbour's Goods and Corn , and stor'd all up in his own Barn. He drew a General Curse upon his Head for 't , and Iupiter , as a Punishment , and for the Credit of Mankind , turn'd him into a Pismire ; but this Change of Shape wrought no Alteration , either of Mind , or of Manners ; for he keeps the same Humour and Nature to This very Day . The MORAL . That which Some call Good Husbandry , Industry and Providence , Others call Raking , Avarice , and Oppression : So that the Vertue and the Vice , in Many Cases , are hardly Distinguishable but by the Name . REFLEXION . WHEN Vicious Inclinations are brought once , by Custom , and Practice , to be Habitual , the Evil is Desperate , for Nature will be still True to her self , through all Forms and Disguises . And Custom is a Second Nature . By the Poetical Fictions of Men turn'd into the Shape of Beasts , and Insects , we are given to Understand that they do effectually Make themselves so , when they Degenerate from the Dignity of their Kind : So that the Metamorphosis is in their Manners , not in their Figure . When a Reasonable Soul descends to keep Company in the Dirt with Ants , and Beetles , and to Abandon the Whole Man to the Sensuality of Brutal Satisfactions he forfeits his Peerage , and the very Privilege of his Character and Creation ; for he 's no longer a Man that gives himself wholly up to the Works of a Beast . Only one Word more now , upon the Judgment that Befell the Husband-man , which bids us have a Care of Avarice , Rapine and Oppression ; for the Curse of Heaven Attends them . FAB . CLXXXIX . Travellers by the Sea-side . A Company of People that were walking upon the Shore , saw somewhat come Hulling toward them a great Way off at Sea. They took it at first for a Ship , and as it came Nearer , for a Boat only ; but it prov'd at last to be no more then a Float of Weeds and Rushes : Whereupon they made this Reflexion within Themselves , We have been Waiting here for a Mighty Bus'ness that comes at last to just Nothing . The MORAL . We Fancy things to be Greater or Less at a Distance , according to Our Interest or Inclination to have them either the One or the Other . REFLEXION . THE Doctrine of this Fable is held forth to us in a Thousand Cases of Curiosity , Novelty , &c. We make a Wonderful Matter of Things at a Distance , that Signify Little or Nothing at all , nearer hand . And we are as much Impos'd upon in the Prospect of our Hopes and Fears : The Dangers , and the Blessings that we either Dread , or Propose to our selves , look a great Deal Bigger afar off , then in Effect they are . And what 's the Mystery of All this now , but that we judge of Things by False Images and Appearances , without Entring into the True State and Reason of them ? So that at this Rate , we divide our Lives betwixt Flattering Illusions , and Restless Apprehensions : Never at Ease , either on the One side , or on the Other . The Mischief is , that we are Over-solicitous about Matters that are out of our Power , and Star-gazing after Futurities ; when in truth , our Bus'ness lies just under our Noses ; That is to say , in the Attending , and Emproving of Present Opportunities . In few Words , a Wise Man Counts his very Minutes : He lets no Time slip him ; for Time is Life : which he makes Long , by the Good Husbandry of a Right Use and Application of it , from One Moment to Another . This is not yet to Exclude the Providence of Tracings Premisses into Consequences , or Causes into their Effects ; but to Caution us not to look at the Wrong End of the Glass ; and so Invert the Prospect . We see Thing at hand , as they really are , but at a Distance , only as they seem to be Patience and Consideration will set us Right in our Judgments and in our Measures . It is much thereabouts with the Common People too , in the Matter of Remote Grievances . They Represent , and Fancy to Themselves , Hell , Slavery and Damnation , at a Distance , in many a Case , which at hand signifies not so much as a Flea-biting . FAB . CLXXXX . A Wild Ass and a Tame . AS a Tame Ass was Airing himself in a Pleasant Meadow , with a Coat and Carcass in very Good Plight , up comes a Wild one to him from the next Wood , with this short Greeting . Brother ( says he ) I Envy your Happiness ; and so he left him ; It was his Hap some short time after this Encounter , to see his Tame Brother , Groaning under a Unmerciful Pack , and a Fellow at his Heels Goading him forward . He Rounds him in the Ear upon 't , and Whispers him , My Friend ( says he ) your Condition is not I Perceive , what I took it to be , for a body may buy Gold too Dear : And I am not for Purchasing Good Looks and Provender at this Rate . The MORAL . Betwixt Envy and Ingratitude , we make Our Selves twice Miserable ; out of an Opinion , First , that our Neighbour has too Much ; and Secondly , that We our Selves have too Little. REFLEXION . THIS is to Caution us against running the Risque of Disappointments that are greater then the Present Inconveniences ; and where the Misery , and Hazzard , does more then Countervail the Benefit . In the Fable of the Horse and the Ass , ( Numb . 38. ) The Ass finds himself Mistaken in his Opinion , both of the Foundation of Happiness , and of the Stability of it . His Mistake in This , looks another way ; for he took his Brother to be Happy when he was not so ; Even according to his own Standard : But we are too too apt to think other People more Happy , and our selves Less , then in Truth , They , or We are : Which Savours of a Malevolence on the One hand , and an Ingratitude on the Other . Nay it falls out many times , that the Envious Persons are rather to be Envy'd of the Two. What had the Wild Ass here to Complain of , or the Tame One to be Envy'd for ? The Former was but in the Plight that Wild Asses usually are ; and in truth ought to be . When they are in the Woods they are at Home , and a Forrest-Life , to them , is but according to Nature . As to the State and Rudeness of his Body , 't is but Answerable to the Condition of his Lot. The Tame Ass , 't is true , was Better Fed , but then he was Harder Wrought , and in the Carrying of Packs , he did but serve Mankind in the Trade that Providence had Assign'd him ; for he was made for Burdens . 'T is a Fine Thing to be Fat and Smooth ; but 't is a Finer Thing to Live at Liberty and Ease . To speak Properly , and to the Point , there is no such Thing as Happiness or Misery in this World ( commonly so Reputed ) but by Comparison ; neither is there any Man so Miserable , as not to be Happy , or so Happy as not to be Miserable , in some Respect or Other : Only we are apt to Envy our Neigbours the Possession of Those Advantages that we Want , without ever giving Thanks for the Blessings that They Want , and We our selves Enjoy . Now This Mixture in the Distributions of Providence , duly Consider'd , serves to make us Easy , as well as Necessary One to Another ; and so to Unite us in a Consistence both of Friendship , and of Civil Convenience : For it is no less Requisite to Maintain a Truck in the Matter of Moral Offices , and Natural Faculties , then in the Common Bus'ness of Negotiation , and Commerce ; and Humane Society can no more Subsist without the One , then without the Other . One Man furnishes Brains , Another Mony , a Third , Power , Credit , Mediation , Intelligence , Advice , Labour , Industry : ( to say Nothing of a Thousand other Instances Reducible to This Head ) so that the Rule of Communication holds as well betwixt Man and Man ; as betwixt Country and Country ; What One has Not , Another Has , and there is not That Man Living , but in some Case , or Other , stands in Need of his Neighbour . Take away This Correspondence , and the very Frame of all Political Bodies drops to pieces . Every thing is Best in fine , As God has Made it , and where God has Plac'd it . The Tame Ass Wrought Hard , for his Fine Coat , and the Wild one Far'd Hard , to Ballance the Comfort of his Freedom . FAB . CXCI. Asses to Iupiter . THE Asses found themselves once so Intolerably Oppressed , with Cruel Masters , and Heavy Burdens , that they sent their Ambassadors to Iupiter with a Petition for Redress . Iupiter found the Request Unreasonable , and so gave them This Answer , That Humane Society could not be Preserv'd without Carrying Burdens some way or other : So that if they would but Joyn , and Piss up a River , that the Burdens which they now Carry'd by Land might be carried by Water , they should be Eas'd of That Grievance . This set them All a Pissing Immediately , and the Humour is kept up to This very Day , that whenever One Ass Pisses , the Rest Piss for Company . The MORAL . 'T is the Uttermost Degree of Madness and Folly , to Appeal from Providence and Nature . REFLEXION . THE Decrees and Appointments of Heaven are Unchangeable , and there 's no Contending . How many Popular Counter-parts of the Asses Petition to Iupiter for Redress of Grievances , have we liv'd to see within our own Memory , and all , for Things , not only Unreasonable , but utterly Impossible . We read however in the Answer , the Quality , and the Reproach of the Prayer , which is Granted upon Conditions as Impracticable , as the Thing desir'd is Ridiculous . The Asses are here Complaining ( after the Way of the Mobile ) for being put to the very Use and Bus'ness they were Made for ; as if it were Cruelty and Oppression to Employ the Necessary Means , which God and Nature has given us , for the Attaining of Necessary Ends. If we Confound Higher and Lower , the World is a Chaos again , and a Level . Is not a Labourer as much a Tool of Providence as the Master-Builder ? Are not the Meanest Artisans , of the same Institution with Ministers of Counsel and State ? The Head can no more be without the Body , then the Body without the Head ; and neither of them without Hands and Feet to Defend , and Provide , both for the One , and for the Other . Government can no more Subsist without Subjection , then the Multitude can Agree without Government : And the Duty of Obeying , is no less of Divine Appointment , then the Authority of Commanding . Here 's a Petition to Iupiter , in Truth , against Himself ; and in the Moral , a Complaint to God against Providence ; as if the Harmony of Nature , and of the World ; The Order of Men , Things , and Bus'ness , were to be Embroil'd , Dissolv'd , or Alter'd , for the sake of so many Asses . What would become of the Universe if there were not Servants as well as Masters ? Beasts to Draw , and Carry Burdens , as well as Burdens to be Drawn and Carry'd ? If there were not Instruments for Drudgery , as well as Offices of Drudgery : If there were not People to Receive and Execute Orders , as well as others to Give and Authorize them ? The Demand , in fine , is Unnatural , and Consequently both Weak and Wicked ; And it is likewise as Vain , and Unreasonable , to Ask a Thing that is wholly Impossible . But 't is the Petition of an Ass at last , which keeps up the Congruity of the Moral to the Fable . The Ground of the Request , is the Fiction of a Complaint , by reason of Intolerable Burdens . Now we have Grievances to the Life , as well as in Fancy ; and Asses in Flesh and Blood too , and in Practice , as well as in Emblem . We have Herds in Society , as well as in the Fields , and in the Forests ; And we have English too , as well as Arcadian Grievances . What ? ( Cries the Multitude ) are not our Bodies of the same Clay ; and our Souls of the same Divine Inspiration with our Masters ? Under These Amusements , the Common People put up so many Appeals to Heaven , from the Powers and Commands of their Lawful Superiors , under the Obloquy of Oppressors ; and what Better Answer can be return'd to All their Clamorous Importunities , then This of Iupiter ? Which most Emphatically sets forth the Necessity of Discharging the Asses Part ; and the Vanity of Proposing to have it done any Other Way . As who should say , the Bus'ness of Humane Nature must be done . Lay your Heads together , and if you can find any way for the doing it , without one sort of People under Another . You shall have Your Asking . But for a Conclusion , He that 's born to Work , is out of his Place and Element when he is Idle . FAB . CXCII . An Ass and the Frogs . AN Ass Sunk down into a Bog among a Shoale of Frogs , with a Burden of Wood upon his Back , and there he lay , Sighing and Groaning , as his Heart would Break : Hark ye Friend ( says one of the Frogs to him ) if you make such a Bus'ness of Lying in a Quagmire , when you are but just fall'n into 't , what would you do I Wonder , if You had been here as long as we have been ? The MORAL . Custom makes things Familiar and Easy to us ; but every thing is Best yet in it's own Element . REFLEXION . NATURE has Assign'd Every Creature it 's Proper Place and Station ; and an Ass in a Bog is out of his Element , and out of his Province . The Fable it self has not Much in 't ; but it may serve to Teach us in the Moral , that it is a High Point of Honour , and Christianity , to bear Misfortunes , with Resolution , and Constancy of Mind : And that Steadiness , is a Point of Prudence , as well as of Courage ; for People are the Lighter , and the Easier for 't . But it was an Ass , we see , that Complain'd , and ( if a Body may play the Fool with him ) he was but an Ass for Complaining : First , of what he could not Help ; and 2ly , to be never the Better for 't . 'T is with a Man in Goal , much at the Rate as it was with this Ass in the Bog . He 's Sullen and out of Humour at his first coming In ; the Pris'ners Gather about him , and there He tells 'em his Case Over and Over I warrant ye . Some make Sport with him ; Others Pity him , and this is the Trade they drive for the First Four or Five Days perhaps ; but so soon as the Qualm is over , the Man comes to himself again ; makes merry with his Companions , and since he cannot be in his Own House , he reckons Himself as good as at Home in the very Prison . 'T is the same Thing with a Bird in a Cage ; when she has Flutter'd her self a Weary , she sits down and Sings . This 't is to be Wonted to a Things . And were it not a Scandal now , if Philosophy should not do as much with us as Custom , without leaving it to Necessity to do the Office of Vertue . It might be added to this Moral , that what 's Natural to One may be Grievous to Another . The Frogs would have been as much at a Loss in the Stable , as the Ass was in the Bog . FAB . CXCIII . A Gall'd Ass and a Raven . AS an Ass with a Gall'd Back was Feeding in a Meadow , a Raven Pitch'd upon him , and there Sate , Jobbing of the Sore . The Ass fell a Frisking and Braying upon 't ; which set a Groom that saw it at a Distance , a Laughing at it . Well! ( says a Wolfe that was Passing by ) to see the Injustice of the World now ! A Poor Wolfe in that Ravens Place , would have been Persecuted , and Hunted to Death presently ; and 't is made only a Laughing-Matter , for a Raven to do the Same Thing that would have Cost a Wolfe his Life . The MORAL . One Man may better Steal a Horse , then Another Look over the Hedge . REFLEXION . THE Same Thing in One Person or Respect , is not always the Same Thing in Another ? The Grooms Grinning at the Gambols of the Ass , tells us that there are Many Cases that may make People Laugh without Pleasing them , as when the Surprize , or Caprice of some Fantastical Accident happens to strike the Fancy : Nay a Body cannot forbear Laughing Sometimes , when he is yet Heartily Sorry for the Thing he Laughs at ; which is , in Truth , but an Extravagant Motion , that never comes near the Heart : Wherefore the Wolfe was Out in his Philosophy , when he call'd it a Laughing-Matter ; Besides , that he should have Distinguish'd upon the Disproportion betwixt the Worrying of a Wolfe , and the Pecking of a Raven ; That is to say , betwixt a Certain Death on the One Hand , and only a Vexatious Importunity on the Other . The Raven understood what sort of Spark he had to do withal , and the Silly Ass stood Preaching to Himself upon the Text of No Remedy but Patience . FAB . CXCIV . A Lyon , Ass and Fox . AS an Ass and a Fox were together upon the Ramble , a Lyon Meets them by the Way . The Foxes Heart went Pit-a-Pat ; but however , to make the Best of a Bad Game , he sets a Good Face on 't , and up he goes to the Lyon. Sir , says he ; I am come to Offer Your Majesty a Piece of Service , and I 'll Cast my self upon Your Honour for my Own Security . If you have a Mind to my Companion , the Ass here , 't is but a Word Speaking , and You shall have him Immediately . Let it be Done then says the Lyon. So the Fox Trepann'd the Ass into the Toyl , and the Lyon , when he found he had Him sure , began with the Fox Himself , and after that , for his Second Course , made up his Meal with the Other . The MORAL . We Love the Treason , but we hate the Traytor . REFLEXION . THIS Fable Advises Every Man in Prudence to be sure of Knowing his Company before he Embarque with them in any Great Matter ; Tho He that Betrays his Companion , has the Fortune commonly to be Betray'd Himself . Here 's the Folly of the Ass in Trusting the Fox that he knew to be a Treacherous Companion ; and here 's the Knavery of the Fox in Betraying the Ass , which was but according to his Nature . Now this does not Hinder yet , but that the Lyon Forfeited a Point of Honour in the Worrying of him ; And this Fiction throughout is but the Emblem of Things that are Familiar to us in the World. The I yon might have been Allow'd an Aversion to the Fox , as a Perfidious Creature , but the Devouring of him upon these Terms , was Another Treachery in Himself . There may be this said at last for the Congruity of the Fancy , that a Just and a Generous Lyon , would not have Sunk so Low as to hold any Communication with a Fox , much less to Concett with him in his False Dealing . But this Lyon was meant for the Figure of a Wicked Governor , Conferring upon Frauds with Wicked Ministers . Now if he had spar'd the Ass , for his Simplicity , and Pinch'd the Fox for his Perfidy , the Proceeding might have had some Semblance of a Generous Equity : But an Honourable Mind will scorn to make Advantage of a Treacherous Instrument . That is to say , by Assenting to the Treachery : So that the Moral seems to carry more Force with this Biass . Upon the Whole Matter , here 's the Silly Ass pays Dear for the Credulity and Folly of Keeping Ill Company . The Fox is Met withal in his Own Way , for Breaking the Faith of Society ; but still there wants some Judgment Methinks , to Attend the Lyon ; for He that Encourages once Treason , does not only Practice , but Promote Another ; and lays the Foundation of a Doctrine , that will come Home to Himself in the Conclusion . When a Prince fails in Point of Honour and Common Iustice , 't is enough to Stagger his People in their Faith , and Allegance . But the Lyon here in the Fable , came off better then our Political Lyons usually do in the World. FAB . CXCV. A Hen and a Swallow . THere was a Foolish Hen that sat Brooding upon a Nest of Snakes Eggs. A Swallow , that Observ'd it , went and told her the Danger on 't . Little do you think , says she , what you are at this instant a Doing , and that You are just now Hatching Your Own Destruction ; for This Good Office will be your Ruine . The MORAL . 'T is the Hard Fortune of many a Good Natur'd Man to breed up a Bird to Peck out his Own Eyes , in despite of All Cautions to the Contrary . REFLEXION . THIS is the Case of Many People in the World , that spend their Time in Good Offices for Others , to the Utter Ruine of Themselves : And there 's No Better to be Expected from a Wicked Age , and an Ill Natur'd People . They that want Foresight , should do well to Hearken to Good Council . He that thinks to Oblige Hard-Hearted People by an Officious Tenderness , and to fare the Better Himself for putting it into Their Power to Hurt him , will find only so much Time , Pains , and Good-Will , utterly cast away , at the Foot of his Account . 'T is Good however , to Hope , and to Presume the Best , provided that a Man be Prepar'd for the Worst : Not forgetting the Old Proverb , That many a Man brings up a Bird to Peck out his Own Eyes . The Mistake lies in This , that the Charity begins Abroad that Ought to begin at Home . They that cannot see into the End of Things , may well be at a Loss in the Reason of them ; and a Well-Meaning Piety is the Destruction of many an Honest Man , that sits Innocently Brooding upon the Political Projects of Other People , tho' with the Heart all the While , of a Patriot , and a True Friend to the Publique . Tell him the Consequences of Matters , and that he is now Hatching of Serpents , not of Chickens : A Misguided Zeal makes him Deaf and Blind to the True State , and Issue of Things . He sits his Time out , and what 's the End on 't ; but the Plot Naturally Discloses it self in a Common Ruine ? It is a Great Infelicity to make a Wrong Choice of a Friend : But when Men are Advertis'd of the Danger beforehand , it is as Great a Fault if they will take No Warning . The Hen was told on 't , but the Swallow had the Fate , as well as the Gift of Cassandra ; to speak Truth , and not to be believ'd : Which has been the Misfortune of many an Honest Man in All Times , and particularly in the very Age we live in . FAB . CXCVI. A Pigeon and a Picture . A Pigeon saw the Picture of a Glass with Water in 't , and taking it to be Water indeed , flew Rashly and Eagerly up to 't , for a Soup to Quench her Thirst. She broke her Feathers against the Frame of the Picture , and falling to the Ground upon 't , was taken up by the By-Standers . The MORAL . Rash Men do many things in Hast that they Repent of at Leisure . REFLEXION . 'T IS not Good to be Over-Fierce upon any Thing , for fear of Mistaking , or Misunderstanding the Matter in Question . Moderation is a High Point of Wisdom , and Temerity on the Other Hand , is ever Dangerous : For Men are Subject to be Couzen'd with Outward Appearances , and so take the Vain Images , and Shadows of Things , for the Substance . All Violent Passions have somewhat in them of the Rashness of This Pigeon ; and if That Rashness be not as Fatal in the One Case , as This was in the Other , 't is a Deliverance that we are more Indebted for , either to the Special Grace of an Over-ruling Providence , or to the Mediation of That which we call Chance , then to any thing of our own Government and Direction . One Man may have the Advantage of Another in the Benefit of a Presence of Mind , which may serve in a Great Measure , to Fortifie us against Surprizes , and Difficulties not to be foreseen : But a sound Judgment is the Result of second Thoughts , upon Due Time and Consideration , which way to bring Matters to a Fair Issue . This Precipitate Temper is little better then a Physical Madness ; for there is somewhat of an Alienation in 't , when People proceed , not only Without , but Contrary to Reason . How many Instances do we see daily , of People that are Hurry'd on , without either Fear or Wit , by Love , Hatred , Envy , Ambition , Revenge , &c. to their Own Ruine : which comes to the very Case of the Pigeons breaking her Wing against the Picture ; and the Miscarriage is Every jot as Ridiculous . FAB . CXCVII . A Pigeon and a Crow . A Pigeon that was brought up in a Dove-House , was Bragging to a Crow how Fruitful she was . Never Value Your self says the Crow upon That Vanity ; for the More Children , the more Sorrow . The MORAL . Many Children are a Great Blessing ; but a Few Good Ones are a Greater ; All Hazzards Consider'd . REFLEXION . THE Care , Charge , and Hazzard of a Brood of many Children , in the Education and Proof of them , does , in a Great Measure , Countervail the Blessing : Especially where they are gotten in a State of Slavery . Sorrow and Vexation is Entail'd upon the whole Race of Mankind . We are Begotten to 't We are Born to 't ; and as it has Descended to us , so it is by us to be Handed down to Those that come after us . The Stress of the Fable lies upon the Hazzard of having a Numerous Stock of Children , which must of Necessity , whether they Live or Dye , furnish Matter of Great Anxiety to the Parents . The Loss of them is Grievous to us . The Miscarriage of them , by falling into Lew'd and Vicious Courses , is much Worse : And one such Disappointment is sufficient to Blast the Comfort of All the Rest. Nay the very Possibility , or rather the Likelihood and Odds , that some out of such a Number will Prove Ungracious and Rebellious , makes our Beds Uneasie to us ; Fills our Heads and our Hearts with Carking Thoughts , and keeps us in Anxiety Night and Day for fear they should be so , and prove like Vipers , to Eat out the Belly of their Own Mothers . FAB . CXCVIII. A Woman and her Two Daughters . A Woman that had Two Daughters , Bury'd one of them , and Mourners were Provided to Attend the Funeral . The Surviving Daughter Wonder'd to see Strangers so Much concern'd at the Loss of her Sister , and her Nearest Relations so Little. Pray Mother , says she , What 's the Reason of This ? Oh , says the Mother , We that are a-Kin to her , are never the Better for Crying , but the Strangers have Money for 't . The MORAL . Mourners are as Mercenary as Common Prostitutes ; They are at His Service that bids Most for them . REFLEXION . FUNERAL Tears are only Civilities of Course , but there must be Wringing of Hands yet , and Ejulations , some where or Other ; and where the Relations are not in humour for 't , 't is the Fashion to Provide Mercenaries to do the Office. The Moral of This will reach to All the Pompous Solemnities of our Mourning Processions , which upon the Whole , Amount to no more then Dress and Pageantry , to make the Show look Dismal , and so many Sowre Faces that are Hir'd to Adorn the Hipocrisie . This was the Widows Case , that Cry'd her self Half Mad and Blind with a Thousand Passionate Interjections , for the Loss of her Dear Husband . [ Never so Dear , so Dear a Man ! ] This Woman , I say ( when she had done All This , and Renounc'd the World , the Flesh and the Devil , with as much Solemnity as ever she did in her Baptism ) was at the Long-Last prevail'd upon to hear the Will read : But when she found in the Conclusion , that the Dear Man she so often call'd upon , had left her Nothing that he could keep from her , but her Wedding-Ring and her Apron-Strings , Up she started , Wip'd her Eyes , Rais'd her Voice , [ And is This all with a P●…x ] she cry'd ; and with Those Words in her Mouth , she came to her self again . Now This Widow , in the Pure Strength of Flesh and Blood ; cry'd as Arrantly for Money as the Mercenaries in the Fable . FAB . CXCIX . A Shepherd and his Sheep . IN Old time when Sheep fed like Hogs upon Acorns , a Shepherd drove his Flock into a Little Oak-Wood , spread his Coat under a Tree , and up he went to shake 'em down some Mast. The Sheep were so Keen upon the Acorns , that they Gobbled up now and then a Piece of the Coat along with ' em . When the Shepherd took Notice of it : What a Company of Ungrateful Wretches are you , says he , that Cloath all Other People that have No Relation to you , and yet Strip Your Master , that gives ye both Food and Protection ! The MORAL . The Belly has no Ears ; and a Ravenous Appetite Guttles up whatever is Before it , without any regard either to Things or Persons . REFLEXION . 'T IS a Freak mightily in Fashion among some People to Affect a Singularity in their Lives and Manners , and to Live in a Direct Opposition to the Ordinary Rules of Prudence and Good Nature , As in returning Evil for Good for the Purpose ; Nay , and in some Cases , Good for Evil too ; where 't is done more to be seen of Men then for God sake , and where the Vanity of Doing it Destroys the Merit of the Vertue . The Fable will also bear This Moral , That Eager Appetites have not a Right Tast of Things ; for the Coat goes down as well as the Acorns : But the main Stress of it falls upon Those that Rob Peter , as we say , to Pay Paul , and take the Bread out of their Masters Mouths to give it to Strangers . And the Kindness of the Master is yet a Further Aggravation of the Crime . We have abundance of Cases in Practice , as well as in Story , that strike upon This Topique . Have we never read of a Sacrilegious Convocation of Divines , that at the same Time that they liv'd upon the Altar , Betray'd it ; and while they Robb'd God himself of his Due , Divided the Spoils of the Church among the Rabble . Have we never heard of Men that Gobbled the Privileges and Revenues of the Crown , and then Squander'd them away in Donatives upon the Common People ? Or , What shall we say of the Scoffing Atheist , that turns all the Powers and Faculties of his Soul , as much as in him lies , to the Reproach of his Maker , and yet at the same time too as Pleasant Company to the World as the Wit of a Libertine can make him . What is all This now but a Sheep Stripping his Master , and Cloathing Strangers . FAB . CC. Iupiter and a Herds-man . A Herds-man that had lost a Calf out of his Grounds , sent up and down after it ; and when he could get No Tydings on 't , he betook himself at last to his Prayers , according to the Custom of the World , when People are brought to a Forc'd-Put . Great Iupiter ( says he ) Do but shew me the Thief that stole my Calf , and I 'll give thee a Kid for a Sacrifice . The Word was no sooner pass'd ; but the Thief appear'd ; which was indeed a Lyon. This Discovery put him to his Prayers once again . I have not forgotten my Vow , says he , but now thou hast brought me to the Thief , I 'll make That Kid a Bull , if thou 'lt but set me Quit of him again . The MORAL . We cannot be too Careful , and Considerate what Vows , and Promises we make ; for the very Granting of our Prayers turns many times to our Utter Ruine . REFLEXION . THIS Fable Condemns All Rash Vows and Promises , and the Unsteadyness of Those Men that are first mad to have a Thing , and as soon Weary of it . Men should Consider well before hand what they Promise , what they Vow ; nay , and what they Wish for , least they should be Taken at their Words , and afterward Repent . We make it Half our Bus'ness to Learn out , Gain , and Compass those Things , which when we come to Understand , and to have in our Possession , we 'd give the whole Earth to be Rid of again : Wherefore he that Moderates his Desires without laying any Stress upon Things Curious , or Uncertain ; and Resigns himself in All Events to the Good Pleasure of Providence , succeeds Best in the Government of his Fortune , Life , and Manners . The Herds-man was in a State of Freedom , we see , till he made himself a Voluntary Slave , by Entering into a Dangerous , and Unnecessary Vow ; which he could neither Contract without Folly , nor Keep without Loss and Shame ; For Heaven is neither to be Wheedled , nor Brib'd . Men should so Pray as not to Repent of their Prayers , and turn the most Christian and Necessary Office of our Lives into a Sin. We must not Pray in One Breath to Find a Thief , and in the Next to get shut of him . FAB . CCI. A Gnat Challenges a Lyon. AS a Lyon was Blustering in the Forrest , up comes a Gnat to his very Beard , and Enters into an Expostulation with him upon the Points of Honour and Courage . What do I Value your Teeth , or your Claws , says the Gnat , that are but the Arms of Every Bedlam Slut ? As to the Matter of Resolution ; I defy ye to put That Point immediately to an Issue . So the Trumpet Sounded and the Combatants Enter'd the Lists . The Gnat Charg'd into the Nostrils of the Lyon , and there Twing'd him , till he made him Tear himself with his Own Paws . And in the Conclusion he Master'd the Lyon. Upon This , a Retreat was Sounded , and the Gnat flew his way : But by Ill-hap afterward , in his Flight , he struck into a Cobweb , where the Victor fell a Prey to a Spider . This Disgrace went to the Heart of him , after he had got the Better of a Lyon to be Worsted by an Insect . The MORAL . 'T is in the Power of Fortune to Humble the Pride of the Mighty , even by the most Despicable Means , and to make a Gnat Triumph over a Lyon : Wherefore let no Creature , how Great or how Little soever , Presume on the One side , or Despair on the Other . REFLEXION . THERE is Nothing either so Great , or so Little , as not to be Lyable to the Vicissitudes of Fortune , whether for Good or for Evil. A Miserable Fly is sufficient we see , to take down the Stomach of a Lyon : And then to Correct the Insulting Vanity of That Fly , it falls the next Moment into the Toyl of a Spider . 'T is Highly Improvident not to Obviate small Things ; and as Ridiculous to be Baffled by them ; and it is not the Force neither , but the Importunity that is so Vexatious and Troublesom to us . The very Teizing of the Lyon Gall'd him more then an Arrow at his Heart would have done . The Doctrine is This , That no Man is to Presume upon his Power and Greatness , when Every Pityful Insect may find out a Way to Discompose him . But That Pityful Insect again is not to Value himself upon his Victory neither ; for the Gnat that had the Better of the Lyon , in the very next Breath was Worsted by a Spider . THE FABLES OF BARLANDUS , &c. FAB . CCII. A Lyon and a Frog . A Lyon that was Ranging about for his Prey , made a Stop all on a Sudden at a Hideous Yelling Noise he heard , which not a little Startled him . The Surprize put him at first into a Shaking Fit ; but as he was looking about , and Preparing for the Encounter of some Terrible Monster , what should he see but a Pityful Frog come Crawling out from the Side of a Pond . And is This All ? ( says the Lyon ) and so betwixt Shame and Indignation he put forth his Paw , and Pash'd out the Guts on 't . The MORAL . There 's no Resisting of First Motions ; but upon Second Thoughts we come Immediately to our selves again . REFLEXION . THE Surprize of the Lyon is to teach us that no Man living can be so Present to Himself , as not to be put beside his Ordinary Temper upon some Accidents or Occasions ; but then his Philosophy brings him to a Right Understanding of Things , and his Resolution carries him thorough All Difficulties . It is Another Emphatical Branch of This Emblem , that as the Lyon Himself was not Thorough-Proof against This Fantastical Alarum ; so it was but a Poor Wretched Frog all this while , that Discompos'd him , to shew the Vain Opinion and False Images of Things , and how apt we are to be Transported with Those Fooleries , which , if we did but Understand , we should Despise . Wherefore 't is the Part of a Brave , and a Wise-Man to Weigh , and Examine Matters without Delivering up himself to the Illusion of Idle Fears , and Panick Terrors . It was in truth . below the Dignity of a Lyon to Kill the Poor Creature , but This , however may be said in Plea for 't , that he was asham'd to leave behind him a Witness of his Weakness . FAB . CCIII . An Ant and a Pigeon . AN Ant drop Unluckily into the Water as she was Drinking at the Side of a Brook. A Wood-Pigeon took Pity of her , and threw her a little Bough to lay hold on . The Ant sav'd her self by that Bough , and in That very Instant , spies a Fellow with a Birding-Piece , making a Shoot at The Pigeon . Upon This Discovery , she presently runs up to him and Stings him . The Fowler starts , and breaks his Aim , and away flies the Pigeon . The MORAL . All Creatures have a Sense of Good Offices , and Providence it self takes Care , where Other Means fail , that they may not Pass Unrewarded . REFLEXION . THE Practice of Requiting Good Offices is a Great Encouragement to the Doing of them ; and in truth , without Gratitude there would be Little Good Nature ; for there is not One Good Man in the World that has not need of Another . This Fable of the Ant is not All-together a Fiction , for we have many Instances of the Force of Kindness ; even upon Animals and Insects : To pass over the Tradition of Androdus's Lyon , the Gratitude of Elephants , Dogs and Horses is too Notorious to be Deny'd . Are not Hawks brought to the Hand , and to the Lure ? And in like manner , are not Lyons , Tygers , Bears , Wolves , Foxes , and other Beasts of Prey Reclaim'd by Good Usage ? Nay , I have seen a Tame Spider , and 't is a Common Thing to have a Lizzard come to Hand . Man only is the Creature , that to his Shame , no Benefits can Oblige , no nor Secure , even from seeking the Ruine of his Benefactor : So that This P●…smire sets us a Lesson here in her Thankfulness to her Preserver . FAB . CCIV. A Peacock and a Pye. IN the Days of Old , the Birds liv'd at Random in a Lawless State of Anarchy ; but in time they began to be Weary on 't , and Mov'd for the Setting up of a King. The Peacock Valu'd himself upon his Gay Feathers , and put in for the Office : The Pretenders were heard , the Question Debated ; and the Choice fell upon the Poll to King Peacock : The Vote was no sooner pass'd but up stands a Pye with a Speech in his Mouth to This Effect : May it please your Majesty , says he , We should be glad to Know , in Case the Eagle should fall upon us in your Reign , as she has formerly done , how will you be able to Defend us ? The MORAL . In the Bus'ness of either Erecting , or Changing a Government , it ought to be very well Consider'd before hand , what may be the Consequences , in case of such a Form , or such a Person . REFLEXION . KINGS are not to be Chosen for the Beauty or the Gracefulness of their Persons , but for the Reputation they have in the World , and the Endowments of their Minds . This Fable shews likewise the Necessity of Civil Order , and the Danger of Popular Elections , where a Factious Majority commonly Governs the Choice . Take the Plurality of the World , and they are neither Wise , nor Good ; and if they be left to Themselves , they will Undoubtedly Chuse such as They Themselves Are. 'T is the Misery of Elective Governments , that there will be Eternally Corruption and Partiality in the Choice ; for there 's a Kind of a Tacit Covenant in the Case , that the King of their Own making shall make his Makers Princes too : So that they Work for Themselves all this while not for the Publique : But the Pyes Question stopt all their Mouths , and it was Wisely let fall too without a Reply , to Intimate that it was Unanswerable . FAB . CCV . An Impertinent Dr. and his Patient . A Physician was told One Morning that a Certain Patient of his was Dead , why then the Lord's Will be Done , says he : We are All Mortal ; but if This Man would have forborn Wines , and Us'd Clysters , I 'd have Warranted his Life This Bout for God-a-Mercy . Well , says one , but why did you not rather give him This Advice when it might have done him Good , then stand Talking of it to no manner of Purpose Now the Man is Dead ? The MORAL . 'T is to no Purpose to think of Recalling Yesterday ; and when the Steed is Stoll'n , of Shutting the Stable Door . REFLEXION . THIS Fable Recommends to us the Doing of Every thing in its Due Season , for either too Soon or too Late signifies Nothing . It is but making Almana●…ks for the Last Year , to stand Talking what Might have been done ; when the Time of Doing it is past . When a Battle is Lost , This or That , we say , might have Prevented it . When a Tumult is Emprov'd into a Rebellion , and a Government Over-turn'd by 't , 't is just to as much purpose to say , This or That might have Sav'd All ; As for our Dr. here to say , when his Patient was Dead , that it was for want of going such or such a way to Work. We have abundance of These Wise-Men in the World that are still looking backward without seeing One Inch of the way before them . Not but that the Experience of Things Past , may be very Instructive to us toward the Making of a Right Judgment upon Things to come , but in such a Case as This , it is wholly Vain and Unprofitable to all manner of Intents . 'T is the Bus'ness of a Substantial and Well-Grounded Wisdom , to be still looking forward from the First Indispositions into the Growth and Progress of the Disease . It Traces the Advance of Dangers step by step , and shews us the Rise and Gradations of the Evil , and gives us Light , either toward the Preventing , or the Suppressing of it . We have in such an Instance as This , the means before us of a True and an Useful Perception of Things , whereas Judgments that are made on the Wrong-side of the Danger , Amount to no more then an Affectation of Skill , without either Credit or Effect . Let Things be done when they May be done , and When , and As they Ought to be done : As for the Doctor 's Iffing upon the Bus'ness , when his Patient was Dead , it was just to as much purpose as if he had Blown Wind in 's Breech . FAB . CCVI. A Lyon , Ass and Fox . THere was a Hunting-Match agreed upon betwixt a Lyon , an Ass , and a Fox , and they were to go Equal Shares in the Booty . They ran down a Brave Stag , and the Ass was to Divide the Prey ; which he did very Honestly and Innocently into Three Equal Parts , and left the Lyon to take his Choice : Who never Minded the Dividend ; but in a Rage Worry'd the Ass , and then bad the Fox Divide ; who had the Wit to make Only One Share of the Whole , saving a Miserable Pittance that he Reserv'd for Himself . The Lyon highly approv'd of his Way of Distribution ; but Prethee Reynard , says he , who taught thee to Carve ? Why truly says the Fox , I had an Ass to my Master ; and it was His Folly made me Wise. The MORAL . There must be no Sharers in Sovereignty . Court-Conscience is Policy . The Folly of One Man makes Another Man Wise ; as one Man Grows Rich upon the Ruines of Another . REFLEXION . THIS Fable is sufficiently Moralliz'd Elsewhere ; but it gives us further to Understand , that Experience is the Mistress of Knaves as well as of Fools . Here was the Innocence of the Ass , and the Craft of the Fox , Both in One. He sav'd his Skin by the Modesty of the Division , and left enough for himself too , over and above ! For Asses are No great Venson Eaters . FAB . CCVII. A Wolfe and a Kid. AS a Wolfe was passing by a Poor Country Cottage , a Kid spy'd him through a Peeping-Hole in the Door ; and sent a Hundred Curses along with him . Sirrah ( says the Wolfe ) if I had ye out of your Castle , I 'd make ye give Better Language . The MORAL . A Coward in his Castle , makes a Great Deal more Bluster then a Man of Honour . REFLEXION . THE Advantages of Time and Place are enough to make a Poultron Valiant . There 's Nothing so Couragious as a Coward if you put him out of Danger . This way of Brawl and Clamour , is so Arrant a Mark of a Dastardly Wretch , that he does as good as Call himself so that Uses it The Kid behind the Door has the Priviledge of a Lord Mayors Fool. He 's under Protection : he One is Scurrilous , and the Other Saucy ; and yet These are the Two Qualities that pass but too frequently in the ●…ord for Wit and Valour . FAB . CCVIII . An Ass to Iupiter . A Certain Ass that serv'd a Gard'ner , and did a great deal of Work for a very Little Meat , fell to his Prayers for Another Master . Iupiter Granted his Request , and turn'd him over to a Potter , where he found Clay and Tile so much a Heavyer Burden then Roots and Cabbage , that he went to his Prayers once again for Another Change. His next Master was a Tanner ; and there , over and above the Encrease of his Work , the very Trade went against his Stomach : For ( says he ) I have been only Pinch'd in my Flesh , and Well Rib-Roasted sometimes under my Former Masters ; but I 'm In now for Skin and All. The MORAL . A Man that is ever Shifting and Changing , is not , in truth , so Weary of his Condition , as of Himself ; And He that still Carries about him the Plague of a Restless Mind , can never be pleas'd . REFLEXION . 'T IS a High Point of Prudence for any Man to be Content with his Lot. For 't is Forty to One that he that Changes his Condition out of a Present Impatience and Dissatisfaction , when he has try'd a New one , Wishes for his Old One again ; and Briefly , the more we shift the Worse Commonly we Are. This Arises from the Inconstancy of our Minds , and One Prayer does but make way for Another . Those People , in fine , that are Destin'd to Drudgery may well Change their Masters ; but never their Condition . He that finds himself in any Distress either of Carcass or of Fortune , should do well to Deliberate upon the Matter , before he Prays for , or Resolves upon a Change. As for Example now , what is it that Troubles me ? Is there any Help for 't or no ? What do I want ? Is it Matter of Necessity or Superfluity ? Where am I to look for 't ? How shall I come at it ? &c. Now All our Grievances are either of Body or of Mind , or ( in Complication ) of Both , and either the Remedy is in our Own Power , or it is not . There are some Things that we cannot do for our selves without the Help of Others : There are some Things again that Other People Cannot do for Us , nor are they any way else to be done but by Our selves . In the One Case we are to seek abroad for Relief , and in the Other , Whoever Consults his Reason , and his Duty , will find a Certain Cure at Home : So that it goes a Great way in the Philosophy of Humane Life , to Understand the Just Measures of what we are Able to do , and what we are Oblig'd to do , in Distinction from the Contrary ; for Otherwise we shall spend our Days with Aesop's Ass in Hunting after Happiness where it is not to be found , without ever Looking for't where it is . 'T is allow'd us , to be sensible of Broken Limbs , and Diseased Bodies : And Common Prudence sends us to Surgeons and Physicians , to Piece , and Patch them up again . But in These Cases we Examine the Why , the What , and the How of Things , and Propose Means Accommodate to the End. 'T is Natural to be Mov'd with Pain , and as Natural to Seek Relief ; And it is well done at last , to do That which Nature bids us do ; But for Imaginary Evils , Every Man may be his Own Doctor . They are Bred in our Affections , and we may Ease our selves . If the Question had been a Spavin , or a Gall'd Back , and the Ass had Petition'd to Iupiter for Another Farryer , it might have been a very Reasonable Request . Now if he had but Pitch'd upon such or such a Particular Master , it might have done well enough too : But to grow Weary of One Master , or of One Condition , and then to be presently Wishing in General Terms for Another : This is only an Inconsiderate Ejaculation thrown off at Random , without either Aim or Reason . Upon the Whole Matter , it is but laying our own Faults at the Door of Nature and Providence , while we Impute the Infirmities of our Minds to the Hardship of our Lot. To proceed according to the Distribution of my Matter ; it is much with Us in This Case , as it was with the Man that fell from his Horse and could not get up again . He was sure he was Hurt , he said , but could not tell Where . That is to say , first our Grievances are Fantastical where they are not Corporal . 2ly . It is Another Error in us , that in All our Fantastical Disappointments , we have Recourse to Fantastical Remedies . 3ly . Providience has Allotted Every Man a Competency for his State and Bus'ness . All beyond it is Superfluous , and there will be Grumbling without End , if we come to reckon upon 't , that we want This or That because we Have it Not , instead of Acknowledging that we Have This or That , and that we want Nothing . These Things duly Weigh'd , what can be more Providential then the Blessing of having an Antidote within our selves against all the Strokes of Fortune ! That is to say , in the Worst of Extremities , we have yet the Comfort left us of Constancy , Patience , and Resignation . 'T is not for a Wise and an Honest Man , to stand Expostulating with the Nature of Things . As for Instance ▪ Why should not I be This or That , or be so or so , as well as He or T'other ? But I should rather say to my self after This manner . Am not I the Creature of an Almighty Power ; and is it not the Same Power and Wisdom that Made and Order'd The World , that has Assign'd me this Place , Rank or Station , in 't ? This Body , This Soul , This every Thing ? What I am , I must be , and there 's no Contending with Invincible Necessity ; No Disputing with an Incomprehensible Wisdom : To say Nothing of the Impiety of Appealing from an Inexplicable Goodness . If I can Mend my Condition by any Warrantable Industry and Vertue , the Way is Fair and Open ; And That 's a Priviledge that Every Reasonable Creature has in his Commission : But without Fixing upon some Certain Scope , and Prescribing Just and Honourable Ways to 't , there 's Nothing to be done . 'T is a Wicked Thing to Repine ; and 't is as Bootless , and Uneasy too ; for One Restless Thought , Begets , and Punishes Another . We are not so Miserable in our Own Wants , as in what Others Enjoy : And then our Levity is as Great a Plague to us as our Envy , so that we need Nothing more then we have , but Thankfulness , and Submission , to make us Happy . It was not the Ground of the Asses Complaint , that it was Worse with Him then with Other Asses ; but because he was an Ass : And he was not so Sick of his Master , as of his Work. His Fortune was well enough for such an Animal , so long as he kept himself within his Proper Sphere and Bus'ness : But if the Stones in the Wall will be taking upon them to Reproach the Builder ; and if Nothing will please People unless they be Greater then Nature ever Intended them ; What can they Expect , but the Asses Round of Vexatious Changes , and Experiments ; and at last , when they have made Themselves Weary and Ridiculous , e'en glad to set up their Rest upon the very Spot were they Started . FAB . CCIX. A Woman and her Maids . IT was the Way of a Good Housewifely Old Woman , to call up her Maids Every Morning just at the Cock-Crowing . The Wenches were loth to Rise so soon , and so they laid their Heads together , and Kill'd the Poor Cock : for , say they , if it were not for his Waking our Dame , she would not Wake us : But when the Good Woman's Clock was gone , she 'd Mistake the Hour many times , and call 'em up at Midnight : So that instead of Mending the Matter , they found themselves in a Worse Condition Now then Before . The MORAL . One Error makes way for Another . First , we Complain of small things : Then we Shift , and instead of Mending the Matter , we find it Worse , till it comes at last to the Tinker's Work of Stopping One Hole , and making Ten. REFLEXION . 'T IS a Common Thing for People that are Uneasy , to fly to Remedies that are Worse then the Disease ; Wherefore Men should Deliberate before they Resolve ; and say to Themselves , This we suffer at Present , and This or That we Propose to Get by such and such a Change ; and so set the One against the Other . The Wenches were call'd up too Early , they thought , and so for fear of having too Little Sleep , they ran the Risque of having no Sleep at all . And it fares much at the same Rate in Publique Grievances that it does in Private ; When rather then bear the Importunity of a Flea-biting , we are apt to run our selves Hand over Head into a Bed of Scorpions ; which is such another kind of an Expedient , as if a Body should Beat out his Brains to Cure the Head-Ach . Flesh and Bloud is Naturally Impatient of Restraint ; beside the Itch and Curiosity that we have , to be Prying and Searching into Forbidden Secrets ; and to see ( as one says ) What Good is in Evil. 'T is Natural to us to be Weary of what we have , and still to be Hankering after something or other that we have Not : And so our Levity Pushes us on from One Vain Desire to Another , in a Regular Vicissitude , and Succession of Cravings and Satiety . We want ( as I say ) what we have not , and grow Sick on 't when we have it . Now the Wise Man Clears the Whole Matter to us , in Pronouncing All things under the Sun ( That is to say , the Pomp , the Pleasures , and the Enjoyments of This World ) to be Vanity of Vanities , and All , Vanity . The Truth of it is , we Govern our Lives by Fancy , rather then by Judgment . We Mistake the Reasons of Things , and Impute the Issue of them to Wrong Causes . So that the Lesson given us here , is Preceptive to us , not to do any thing but upon due Consideration . The Wenches Kill'd the Cock for calling them up so soon , whereas the Crowing of the Cock was the Cause , in Truth , that they were call'd up no sooner . FAB . CCX . A Lyon and a Goat . A Lyon spy'd a Goat upon the Crag of a High Rock , and so call'd out to him after this Manner : Hadst not thou better come Down now , says the Lyon , into This Delicate Fine Meadow ? Well , says the Goat , and so perhaps I would , if it were not for the Lyon that 's there Before me : But I 'm for a Life of Safety , rather then for a Life of Pleasure . Your Pretence is the Filling of My Belly with Good Grass ; but your Bus'ness is the Cramming of your Own Guts with Good Goats-Flesh : So that 't is for your Own Sake , not Mine , that you 'd have me come down . The MORAL . There 's no Trusting to the Formal Civilities and Invitations of an Enemy , and his Reasonings are but Snares when he pretends to Advise us for our Good. REFLEXION . HE that Advises Another to his Own Advantage , may be very Reasonably Suspected to give Councel for his Own Ends. It may so fall Out , 't is True , as to be Profitable for Both : But all Circumstances would be Well Examin'd in such a Case before we Trust. This is the Song of your Men of Prey , as well as of your Beasts of Prey , when they Set up for the Good of the Goats and the Common People . How many Fine Things have we had told us in the Memory of Man , upon the Subject of our Liberties , Properties , and Religion , and the Delivering of us from the Fears and Iealousies of Idolatry , and Arbitrary Power ! And what was the Fruit of All This in the End , but Vision and Romance on the Promising Hand , and an Exchange of Imaginary Chains , for Real Locks and Bolts , on the Other : But Aesop's Beasts saw further into a Mill-stone then our Mobile : And that the Lyon's Invitation of the Goat from the Rocks into the Fool 's Paradise of a Delicate Sweet Meadow , signify'd no more in Plain English , then Come down that I may Eat ye . FAB . CCXI. A Uultur's Invitation . THE Vultur took up a Fit of very Good Humour once , and Invited the Whole Nation of the Birds to make Merry with him , upon the Anniversary of his Birth-Day . The Company came ; The Vultur shuts the Doors upon them , and Devours his Guests instead of Treating them . The MORAL . There 's no Meddling with any Man that has neither Faith , Honour , nor Good Nature in him . REFLEXION . 'T IS Dangerous Trusting to specious Pretexts of Civility and Kindness , where People are not well assur'd of the Faith and Good Nature of Those they have to do withall ; In which case , the Butchery , and the Breach of Hospitality Represented in This Fable , under a Masque of Friendship , was no more , then what might Reasonably enough be Expected under such Circumstances . There are Men of Prey as well as Beasts and Birds of Prey , and for Those that Live upon , and Delight in Bloud , there 's no Trusting of them : for let them pretend what they will , they Govern themselves , and take their Measures according to their Interests , and Appetites . 'T is a Hard Case yet , for Men to be forc'd upon Ill Nature , in their Own Defence , and to suspect the Good Faith of Those , that give us All the Protestations and Assurance of Friendship , and Fair Dealing that One Man can give Another . Nay the very Suspicion is an Affront , and almost sufficient to Authorize some sort of Revenge . He that Violates the Necessary Trust and Confidence that One Man ought to Repose in Another , does what in Him lies , to Dissolve the very Bond of Humane Society ; for there 's no Treachery so Close , so Sure , and so Pernicious , as That which Works under a Veil of Kindness . We set Toyls , Nets , Gins , Snares , and Traps for Beasts and Birds 't is True ; and we Bait Hooks for Fishes ; But All This is done in their Own Haunts , and Walks , and without any Seal of Faith and Confidence in the Matter : but to break the Laws of Hospitality , and Tenderness ; To Betray our Guests under our Own Roofs , and to Murder them at our Own Tables ; This is a Practice only for Men and Vulturs to be Guilty of . FAB . CCXII. Bustards and Cranes . SOme Sports-men that were abroad upon Game , spy'd a Company of Bustards and Cranes a Feeding together , and so made in upon 'em as fast their Horses could carry them . The Cranes that were Light , took Wing immediately , and sav'd themselves , but the Bustards were Taken ; for they were Fat , and Heavy , and could not Shift so well as the Other . The MORAL . Light of Body and Light of Purse , comes much to a Case in Troublesome Times ; Only the One saves himself by his Activity , and the Other scapes because he is not worth the Taking . REFLEXION . CAMERARIUS makes This to be an Emblem of the Taking of a Town , where the Poor scape better then the Rich ; for the One is let go , and the Other is Plunder'd and Coop'd up . But with Favour of the Moralists , it was not at the Fowler 's Choice , which to Take , and which to Let go ; for the Cranes were too Nimble , and got away inspite of him : So that This Phansie seems rather to Point at the Advantages that some have over Others , to make Better shift in the World then their Fellows , by a Felicity of Make , and Constitution , whether of Body or of Mind : Provided always , that they Play Fair , and Manage all Those Faculties with a Strict Regard to Common Honesty and Justice . FAB . CCXIII. Iupiter and an Ape . JUpiter took a Fancy once to Summon All the Birds and Beasts under the Canopy of Heaven to appear before him with their Brats , and their Little ones , to see which of 'em had the prettiest Children : And who but the Ape to put her self Foremost , with a Brace of her Cubbs in her Arms , for the Greatest Beauties in the Company . FAB . CCXIV. An Eagle and an Owl . A Certain Eagle that had a mind to be well serv'd , took up a Resolution of Preferring Those that she found most agreeable , for Person and Address ; and so there past an Order of Council for All Her Majesty's Subjects to bring their Children to Court. They came accordingly , and Every One in their Turn was for Advancing their Own : Till at last the Owl fell a Mopping , and Twinkling , and told her Majesty , that if a Gracious Meen and Countenance might Entitle any of her Subjects to a Preference , she Doubted not but her Brood would be look'd upon in the First Place ; for they were as like the Mother , as if they had been spit out of her Mouth . Upon This , the Bord fell all into a Fit of Laughing , and call'd Another Cause . The Moral of the Two Fables above . No body ever saw an Ill-savour'd 〈◊〉 in the World yet , Man , or Woman , that had not a Good Opinion of it's Own Wit and Beauty . REFLEXION . SELF Love is the Root of All the Vanities that are struck at in These Two Fables , and it is so Natural an Infirmity , that it makes us Partial even to Those that come of us , as well as to our selves : And then it is so Nicely Divided , betwixt Piety , Pride , and Weakness , that in Many Cases 't is a hard Matter to Distinguish the One from the Other . 'T is a Frailty for a Man to Think Better of his Children then they Deserve : But then there is an Impulse of Tenderness , and of Duty , that goes along with it , and there must be some sort of an Esteem in the Case too , for the setting of That In-bred Affection at Work. The Difficulty lies in the Moderating of the Matter , and in getting the True Medium betwixt being Wanting to our Own Flesh and Blood , once Remov'd , and Assuming too much to our selves . Let the Attachment be what it will , we must not suffer our Judgments to be either Perverted , Blinded , or Corrupted by any Partiality of Prepossessions whatsoever . The Moral here before us , Extends to the Fruits and Productions of the Brain , as well as of the Body ; and to Deformities in the matter as well of Understanding , as of Shape . We are Taught here Principally , Two Things ; First , how Ridiculous it is for a Man to Dote upon Fops and Buffoons , tho' never so much the Issue of his Own Head and Loins ; And yet 2ly . How Prone we are to Indulge our Own Errors , Follies and Miscarriages , in Thought , Word , and Deed. The World has Abundance of These Apes and Owls in 't : So that Whoever does but look about him , will find so many Living Illustrations of This Emblem , that more Words upon the Subject would be needless . THE FABLES OF ANIANUS , &c. FAB . CCXV . An Oak and a Willow . THere happen'd a Controversie betwixt an Oak and a Willow , upon the Subject of Strength , Constancy and Patience , and which of the Two should have the Preference . The Oak Upbraided the Willow , that it was Weak and Wavering , and gave way to Every Blast . The Willow made no Other Reply , then that the next Tempest should Resolve That Question . Some very little while after This Dispute , it Blew a Violent Storm . The Willow Ply'd , and gave way to the Gust , and still recover'd it self again , without receiving any Damage : But the Oak was Stubborn , and chose rather to Break then Bend. The MORAL . A Stiff and a Stubborn Obstinacy , is not so much Firmness , and Resolution , as Willfullness . A Wise and a Steady Man bends only in the Prospect of Rising again . REFLEXION . THERE are Many Cases , and Many Seasons , wherein , Men must either Bend or Break : But Conscience , Honour , and Good Manners , are first to be Consulted . When a Tree is Press'd with a strong Wind , the Branches may Yield , and yet the Root remain Firm. But Discretion is to Govern us , where and when we may be Allow'd to Temporize , and where , and when not . When Bending or Breaking is the Question , and Men have No Other Choice before them , then either of Complying , or of being Undone ; 't is No Easie Matter to Distinguish , Where , When , How , or to What Degree , to Yield to the Importunity of the Occasion , or the Difficulty of the Times . It is a Certain Rule , 't is true ( but a General One ) That No Ill is to be done that Good may come of it : Now the Point will be at last . what 's Simply Good or Evil ; What in the Contemplation ; and how far the Intention , or the Probable Consequences of such , or such an Action , may Qualifie the Case : Taking This Consideration along with us too , that we are under a Great Temptation to be Partial in favour of our selves , in the Matter of Ease , Profit , or Safety . The First Point to be Preserv'd Sacred , and from whence a Man is never to Depart , though for the Saving of his Life , Liberty , Popular Credit , or Estate ; That First Point , I say , is Conscience . Now All Duties are Matter of Conscience , respectively to the Subject that they are Exercis'd upon ; Only with This Restriction , that a Superior Obligation Discharges , or at least Suspends the Force of an Inferior : As to such a Circumstance for the Purpose , such a Degree , or such a Season . Now there are other Niceties also , as of Honour , Decency , and Discretion , Humanity , Modesty , Respect , &c. that Border even upon the Indispensable Tyes of Religion it self ; and though they are Not Matter of Conscience , Simply , and Apart , they are yet so Reductively , with a Regard to Other Considerations : That is to say , though they are Not so in the Abstract , they Become so by Affinity and Connexion : And such Civil Matters they are , as fall within the Purlews of Religion . There are Tryals of Men , as well as Tryals of Trees . Storms or Inundations are the same Thing to the One , that the Iniquity of such or such an Age , or Conjuncture , is to the Other . Now'tis not Courage but Stomach , that makes many People Break , rather then they will Bend ; even though a Yielding upon That Puntillo ( and with a Good Conscience too ) might perhaps have sav'd a State. Fractures Undoubtedly are Dangerous , where the Publick is to be Crush'd under the Ruine : But yet after All This Descanting , and Modifying upon the Matter , there 's no less Hazzard on the Yielding-side too , then there is on the other . Men may be Stiff and Obstinate , upon a Wrong Ground , and Men may Ply , and Truckle too , upon as False a Foundation . Our Bodies may be forc'd , but our Minds Cannot : So that Humane Frailty is No Excuse for a Criminal Immorality . Where the Law of God and Nature Obliges me , the Plea of Humane Frailty can Never Discharge me . There 's as much Difference betwixt Bending and Sinking , as there is betwixt Breaking and Bending . There must be no Contending with Insuperable Powers on the One Hand , and no Departing from Indispensable Duties on the Other : Nor is it the Part , either of a Christian , or of a Man , to Abandon his Post. Now the Just Medium of This Case lies betwixt the Pride , and the Abjection of the Two Extreams . As the Willow , for the Purpose , Bows , and Recovers , and the Resignation is Crown'd and Rewarded in the Success . The Oak is Stubborn , and Inflexible , and the Punishment of That Stiffness , is One Branch of the Allegory of This Fable . FAB . CCXVI . A Fisherman and a Little Fish. AS an Angler was at his Sport , he had the Hap to Draw up a very Little Fish from among the Fry. The Poor Wretch begg'd heartily to be thrown in again ; for says he , I 'm not come to my Growth yet , and if you 'l let me alone till I am Bigger , Your Purchase will turn to a Better Account . Well! says the Man , but I 'd rather have a Little Fish in Possession , then a Great One in Reversion . The MORAL . 'T is Wisdom to take what we May , while 't is to be Had , even if it were but for Mortality sake . REFLEXION . THERE 's no Parting with a Certainty for an Uncertainty . But This Fable is abundantly Moraliz'd Elsewhere . FAB . CCXVII . An Ant and a Grasshopper . AS the Ants were Airing their Provisions One Winter , Up comes a Hungry Grasshopper to 'em , and begs a Charity . They told him that he should have Wrought in Summer , if he would not have Wanted in Winter . Well says the Grasshopper , but I was not Idle neither ; for I Sung out the Whole Season . Nay then , said they , You shall e'en do Well to make a Merry Year on 't , and Dance in Winter to the Tune that You Sung in Summer . The MORAL . A Life of Sloth is the Life of a Brute ; but Action and Industry is the Bus'ness of a Great , a Wise , and a Good Man. REFLEXION . HERE 's a Reproof to Men of Sensuality , and Pleasure . The Moral Preaches Industry , and Beats down Sloth , and Shews that After-wit is Nothing Worth. It must be an Industrious Youth that provides against the Inconveniencies , and Necessities of Old Age ; And He that Fools away the One , must either Beg or Starve in the Other . Go to the Ant thou Sluggard ; ( says the Wise-man ) which in Few Words Summs up the Moral of This Fable . 'T is Hard to say of Laziness , or Luxury , whether it be the more Scandalous , or the more Dangerous Evil. The very Soul of the Slothful , does Effectually but lie Drowzing in his Body , and the Whole Man is Totally given up to his Senses : Whereas the Profit and the Comfort of Industry , is Substantial , Firm , and Lasting ; The Blessings of Security and Plenty go along with it , and it is never out of Season . What 's the Grass-hoppers Entertainment now , but a Summers Song ? A Vain . and an Empty Pleasure ? Let it be Understood however , that we are not to Pass Avarice upon the World under the Title of Good Husbandry , and Thrift : and under That Cover to Extinguish Charity by not Distributing the Fruits of it . We are in the First Place , to Consult our Own Necessities , but we are Then to Consider in the Second Place , that the Necessities of our Neighbours have a Christian Right to a Part of what we have to Spare . For the Common Offices of Humanity , are as much Duties of Self-Preservation , as what Every Individual Contributes to it 's Own Well-Being . It is in short , the Great Interest and Obligation of Particulars , to Advance the Good of the Community . The Stress of This Moral lies upon the Preference of Honest Labour to Idleness ; and the Refusal of Relief on the One Hand , is intended only for a Reproof to the Inconsiderate Loss of Opportunity on the Other . This does not Hinder yet , but that the Ants , out of their Abundance , ought to have Reliev'd the Grasshopper in her Distress , though 't was her Own Fault that brought her to 't : For if One Man's Faults could Discharge Another Man of his Duty , there would be no longer any Place left for the Common Offices of Society . To Conclude , We have our Failings , Every Mothers Child of us , and the Improvidence of my Neighbour must not make Me Inhumane . The Ant did well to Reprove the Grasshopper for her Slothfulness ; but she did Ill then to refuse her a Charity in her Distress . FAB . CCXVIII . A Bull and a Goat . A Bull that was Hard Press'd by a Lyon , ran directly toward a Goat-Stall , to Save Himself . The Goat made Good the Door , and Head to Head Disputed the Passage with him . Well! says the Bull , with Indignation , If I had not a more Dangerous Enemy at my Heels , then I have Before me , I should soon Teach you the Difference betwixt the Force of a Bull , and of a Goat . The MORAL . 'T is no Time to Stand Quarrelling with Every Little Fellow , when Men of Power are Pursuing us upon the Heel to the very Death . REFLEXION . IT is Matter of Prudence , and Necessity ; for People in many Cases to put up the Injuries of a Weaker Enemy , for fear of Incurring the Displeasure of a Stronger . Baudoin fancies the Bull to be the Emblem of a Man in Distress , and the Goat Insulting over him ; and Moralizes upon it after This Manner . [ There 's Nothing that a Courtier more Dreads and Abhors , then a Man in Disgrace ; and he is presently made All the Fools and Knaves in Nature upon 't : For He that 's Unfortunate is Consequently Guilty of All manner of Crimes . ] He Applies This Character to those that Persecute Widows and Orphans , and Trample upon the Afflicted ; though not without some Violence Methinks , to the Genuine Intent of This Figure ; for the Goat was only Passive ; and his Bus'ness was , without any Insolence , or Injustice , to Defend his Free-Hold FAB . CCXIX. A Nurse and a Wolfe . AS a Wolfe was Hunting up and down for his Supper , he pass'd by a Door where a Little Child was Bawling , and an Old Woman Chiding it . Leave your Vixen-Tricks , says the Woman , or I 'l throw ye to the Wolfe . The Wolfe Over-heard her , and Waited a pretty While , in hope the Woman would be as good as her Word ; but No Child coming , away goes the Wolfe for That Bout. He took his Walk the Same Way again toward the Evening , and the Nurse he found had Chang'd her Note ; for she was Then Muzzling , and Cokesing of it . That 's a Good Dear , says she , If the Wolfe comes for My Child , We 'll e'en Beat his Brains out . The Wolfe went Muttering away upon 't . There 's No Meddling with People , says he , that say One Thing and Mean Another . The MORAL . 'T is Fear more then Love that makes Good Men , as well as Good Children , and when Fair Words , and Good Councel will not Prevail upon us , we must be Frighted into our Duty . REFLEXION . THE Heart and Tongue of a Woman are commonly a Great way asunder . And it may bear Another Moral ; which is , that 't is with Froward Men , and Froward Factions too , as 't is with Froward Children , They 'll be sooner Quieted by Fear , and Rough Dealing , then by any Sense of Duty or Good Nature . There would be no Living in This World without Penal Laws , and Conditions . And Do or Do not , This or That at your Peril , is as Reasonable , and Necessary in Families as it is in Governments . It is a Truth Imprinted in the Hearts of All Mankind , that the Gibbets , Pillories , and the Whipping-Posts make more Converts then the Pulpits : As the Child did more here for fear of the Wolfe , then for the Love of the Nurse . FAB . CCXX . An Eagle and a Tortoise . A Tortoise was thinking with himself , how Irksom a sort of Life it was , to spend All his Days in a Hole , with a a House upon his Head , when so many Other Creatures had the Liberty to Divert Themselves in the Free , Fresh Air , and to Ramble about at Pleasure . So that the Humor took him One Day , and he must needs get an Eagle to Teach him to Fly. The Eagle would fain have put him off , and told him 't was a Thing against Nature , and Common Sense ; but ( according to the Freak of the Wilful Part of the World ) the More the One was Against it , the More the Other was For it : And when the Eagle saw that the Tortoise would not be said Nay , she took him up a matter of Steeple-high into the Air , and there turn'd him Loose to shift for Himself . That is to say ; she dropt him down , Squab upon a Rock , that Dash'd him to Pieces . The MORAL . Nothing can be either Safe , or Easy that 's Unnatural . REFLEXION . THIS shews us , how Unnatural a Vanity it is , for a Creature that was Made for One Condition , to Aspire to Another . The Tortoise's Place was upon the Sands , not among the Stars ; and if he had kept to his Station , he would have been in No Danger of Falling . Many a Fool has Good Councel Offer'd him , that has not either the Wit , or the Grace to Take it ; and his Willfulness commonly Ends in his Ruine . Every thing in Nature has it's Appointed Place , and Condition , and there 's No putting a Force upon any thing , contrary to the Biass and Intent of it's Institution . What Bus'ness has a Tortoise among the Clouds ? Or why may not the Earth it self as well Covet a Higher Place , as any Creature that 's Confin'd to 't ? It is , in short , a Silly , an Extravagant , and in Truth , so Impious a Fancy , that there can hardly be a Greater Folly then to Wish , or but so much as to Suppose it : But there 's an Ambition in Mean Creatures , as well as in Mean Souls . So many Ridiculous Upstarts as we find Promoted in the World , we may Imagine to be so many Tortoises in the Air ; and when they have Flutter'd there a While , like Paper-Kites , for the Boys to stare at , He that took them up , grows either Asham'd , or Weary of them , and so lets them Drop again ; and , with the Devil Himself , e'en leaves them where he found them . This may serve to put a Check to the Vanity and Folly of an Unruly Ambition ; that 's Deaf , not only to the Advice of Friends , but to the Councels and Monitions of the very Spirit of Reason it self : For Flying without Wings is All one with Working without Means . We see a Thousand Instances in the World , Every jot as Ridiculous as This in the Fable . That is to say of Men that are Made for One Condition , and yet Affect Another . What Signifies the Fiction of Phaeton in the Chariot of the Sun ? The Frog vying Bulk with an Oxe ; or the Tortoise Riding upon the Wings of the Wind ; but to Prescribe Bounds and Measures to our Exorbitant Passions ; and at the same time , to shew us upon the Issue that All Unnatural Pretensions are Attended with a Certain Ruine ? FAB . CCXXI . An Old Crab and a Young. CHild , ( says the Mother ) You must Use your self to Walk Streight , without Skewing , and Shailing so Every step you set : Pray Mother ( says the Young Crab ) do but set the Example your self , and I 'll follow ye . FAB . CCXXII . The Goose and Gosselin . WHY do you go Nodding , and Waggling so like a Fool , as if you were Hipshot ? says the Goose to her Gosselin . The Young One try'd to Mend it , but Could not ; and so the Mother ty'd Little Sticks to her Legs , to keep her Upright : But the Little One Complain'd then , that she could neither Swim , nor Dabble with ' em . Well , says the Mother , Do but hold up your Head at least . The Gosselin Endeavour'd to do That too ; but upon the Stretching out of her Long Neck , she complain'd that she could not see the Way before her : Nay then , says the Goose , if it will be no Better , e'en carry your Head and your Feet , as your Elders have done before ye . The Moral of the Two Fables above . Ill Examples Corrupt even the Best Dispositions , but we must Distinguish betwixt Natural and Moral Actions . REFLEXION . IT is Time Lost to Advise Others to do what we either Do not , or Cannot do Our Selves . There 's no Crossing of Nature ; but the Best way is to rest Contented with the Ordinary Condition of Things . 'T is but so much Labour thrown away , to Attempt the Altering of Instincts , or the Curing of Ill Habits . Example Works a great Deal more then Precept ; for Words without Practice , are but Councels without Effect . When we Do as we say , 't is a Confirmation of the Rule ; but when our Lives and Doctrines do not Agree , it looks as if the Lesson were either too Hard for us , or the Advice , not worth the While to Follow. We should see to Mend our Own Manners , before we Meddle to Reform our Neighbours , and not Condemn Others for what we do our Selves : Especially where they follow the Nature of their Kind , and in so doing , Do as they Ought to do . Let Every thing Move , March , and Govern it self , according to the Proper Disposition of the Creature ; for it would be Every Jot as Incongruous , for a Crab to Walk like a Man , as for a Man to Walk like a Crab. This may be apply'd to the Lessons that are given us for the Ordering of our Lives and Families . But above All Things , Children should not be Betray'd into the Love and Practice of any thing that is Amiss , by Setting Evil Examples before them ; for their Talent is only Imitation ; and 't is Ill Trusting Mimicks in such a Case , without a Judgment to Distinguish . This Allegory may pass for a very Good Lecture to Governors , Parents , and Tutors , to behave themselves Reverently both in Word and Deed , before their Pupils , with a kind of Awful Tenderness for the Innocency and Simplicity of Youth . For Examples of Vices , or Weaknesses , have the same Effect upon Children , with Examples of Vertue ; Nay it holds in Publique too as well as in Private , that the Words and Actions of our Superiors have the Authority and Force of a Recommendation . Regis ad Exemplum , is so True , that 't is Morally Impossible to have a Sober People under a Mad Government . For where Lewdness is the Way to Preferment , Men are Wicked by Interest , as well by Imitation : But to Return to the Stress of the Fable , Let a Goose Walk like a Goose , and leave Nature to do her Own Bus'ness her Own Way . FAB . CCXXIII. The Sun and the Wind. THere happen'd a Controversy betwixt the Sun and the Wind , which was the Stronger of the Two ; and they put the Point upon This Issue : There was a Traveller upon the Way , and which of the Two could make That Fellow Quit his Cloak should carry the Cause . The Wind fell presently a Storming , and threw Hail-Shot over and above in the very Teeth of him . The Man Wraps himself up , and keeps Advancing still in spight of the Weather : But This Gust in a short Time Blew over ; and then the Sun Brake out , and fell to Work upon him with his Beams ; but still he Pushes forward , Sweating , and Panting , till in the End he was forc'd to Quit his Cloak , and lay himself down upon the Ground in a Cool Shade for his Relief : So that the Sun , in the Conclusion , carry'd the Point . The MORAL . Reason and Resolution will Support a Man against All the Violences of Malice and Fortune ; but in a Wallowing Qualm , a Man's Heart and Resolution fails him , for want of Fit Matter to Work upon . REFLEXION . 'T IS a Part of Good Discretion in All Contests , to Consider over and over , the Power , the Strength , and the Interest of our Adversary ; and likewise again , that though One Man may be more Robust then Another , That Force may be Baffled yet by Skill and Address . It is in the Bus'ness of Life as it is in a Storm , or a Calm at Sea : The Blast may be Impetuous ; but seldom lasts long ; and though the Vessel be Press'd never so Hard , a Skilful Steers-man will yet bear up against it : But in a Dead Calm , a Man loses his Spirits , and lies in a Manner Expos'd , as the Scorn and Spectacle of Ill Fortune . FAB . CCXXIV. An Ass in a Lyon's Skin . THere was a Freak took an Ass in the Head , to Scoure abroad upon the Ramble ; and away he goes into the Woods , Masquerading up and down in a Lyon's Skin . The World was his Own for a while , and wherever he went , Man and Beast Fled before him : But he had the Hap in the Conclusion , partly by his Voice , and partly by his Ears , to be Discover'd , and consequently Uncas'd , well Laugh'd at , and well Cudgell'd for his Pains . The MORAL . The World abounds in Terrible Fansarons , in the Masque of Men of Honour : But These Braggadocio's are Easy to be Detected ; for no Counterfeit of any Good Quality or Vertue whatsoever , will abide the Test. REFLEXION . THERE 's Nothing more Frequent , or more Ridiculous in the World , then for an Ass to Dress himself up like a Lyon : A Dunce sets up for a Doctor ; a Beggar for a Man of Estate ; a Scoundrel for a Cavalier ; a Polrcon for a Sword-man : But Every Fool still has some Mark or other to be Known by , thorough All Disguises ; and the More he takes upon him , the Arranter Sot he makes Himself , when he comes to be Unmasqu'd . Every Fool , or Fools Fellow , carries More or Less , in his Face , the Signature of his Manners , though the Character may be much more Legible in some , then in Others ; As the Ass was found out by his Voice and by his Ears . Let him keep his Words betwixt his Teeth , and he may pass Muster perhaps for a Man of some Sense ; but if he comes to Open once , he 's Lost : For Nature never put the Tongue of a Philosopher into the Mouth of a Coxcomb : But however , let him be , in truth , what he Will , he is yet so Conscious of what he Ought to be , that he makes it his Business to pass for what he is not : And in the Matter of Counterfeits , it is with Men , as it is with False Mony : One Piece is more or less Passable then Another , as it happens to have more or less Sense , or Sterling in the Mixture . One General Mark of an Impostor is This ; That he Out-does the Original ; As the Ass here in the Lyon-skin , made Fifty times more Clutter then the Lyon would have done in his Own ; And Himself Fifty times the more Ridiculous for the Disguise . If a Man turn his Thoughts now from This Fancy in the Forrest , to the Sober Truth of Daily Experience in the World , he shall find Asses in the Skins of Men , Infinitely more Contemptible then This Ass in the Skin of a Lyon. How many Terrible Asses have we seen in the Garb of Men of Honour ! How many Insipid , and Illiterate Fops , that take upon them to Retail Politiques , and sit for the Picture of Men of State ! How many Iudas's with Hail Master in their Mouths ! How many Church-Robbers that Write themselves Reformers ! In One Word , Men do Naturally love to bethought Greater , Wiser , Holier , Braver , and Juster then they Are ; and in fine , Better Qualify'd in All Those Faculties that may give them Reputation among the People , then we find 'em to be . The Moral of This Fable Hits all sorts of Arrogant Pretenders , and runs Effectually into the Whole Bus'ness of Humane Life . We have it in the very Cabinets , and Councels of State , the Bar , the Bench , the Change , the Schools , the Pulpits ; All Places , in short , are full of Quacks , Jugglers and Plagiaries , that set up for Men of Quality , Conscience , Philosophy , and Religion . So that there are Asses with Short Ears , as well as with Long , and in Robes of Silk and Dignity , as well as in Skins of Hair. In Conclusion , An Ass of the Long Robe , when he comes once to be Detected , looks Infinitely Sillier , then he would have done in his own Shape : Neither is Aesop's Ass Laugh'd at here for his Ears , or for his Voice , but for his Vanity , and Pretence ; for T'other is but according to his own Kind and Nature ; and Every thing is Well and Best , while it Continues to be as God made it . FAB . CCXXV. A Fox and a Worm . A Worm put forth his Head out of a Dunghil , and made Proclamation of his Skill in Physick . Pray , says the Fox , Begin with your Own Infirmities before you Meddle with other Peoples . The MORAL . Physician Cure thy Self . REFLEXION . SAYING and Doing are Two Things . Physician Cure thy self , Preaches to us upon This Fable . Every Man does Best in his own Trade , and the Cobler is not to go beyond his Last . We have of These Dunghil-Pretenders , in All Professions , and but too many of them that Thrive upon their Arrogance . If This Worm had met with an Ass to Encourage his Vanity , instead of a Fox to Correct it , he might have been Advanc'd to a Doctor of the College perhaps : Or to some more Considerable Post of Honour , either in Church or State. FAB . CCXXVI . A Curst Dog. THere was a very Good House-Dog , but so Dangerous a Cur to Strangers , that his Master put a Bell about his Neck , to give People Notice before-hand when he was a Coming . The Dog took this Bell for a Particular Mark of his Master's Favour , till One of his Companions shew'd him his Mistake . You are Mightily Out ( says he ) to take This for an Ornament , or a Token of Esteem , which is in truth , no Other then a Note of Infamy set upon you for your Ill Manners . The MORAL . This may serve for an Admonition to Those that make a Glory of the Marks of their Shame , and Value themselves upon the Reputation of an Ill-Character . REFLEXION . 'T IS a Bad World , when the Rules and Measures of Good and Evil , are either Inverted , or Mistaken ; and when a Brand of Infamy passes for a Badge of Honour . But the Common People do not Judge of Vice or Vertue , by the Morality , or the Immorality of the Matter , so much as by the Stamp that is set upon 't by Men of President and Figure . What 's more Familiar then an Ostentation of Wickedness , where Impiety has the Reputation of Vertue ? As in the Excesses of Wine , and Women , and the Vanity of bearing up against all the Laws of God and Man. When Lewdness comes once to be a Fashion , it has the Credit in the World that other Fashions have ; as we see Many times an Affectation even of Deformity it self , where some Exemplary Defect has brought that Deformity to be a Mode . The Fancy of This Dog was somewhat like the French Womans Freak , that stood up for the Honour of her Family : Her Coat was Quarter'd , she said , with the Arms of France ; which was so far True , that she had the Flower-de-Luce Stamp'd , we must not say Branded upon her Shoulder . FAB . CCXXVII . Two Friends and a Bear. TWO Friends that were Travelling together , had the Fortune to Meet a Bear upon the Way . They found there was no Running for 't . So the One Whips up a Tree , and the Other throws himself Flat with his Face upon the Ground . The Bear comes directly up to Him , Muzzles , and Smells to him , puts his Nose to his Mouth , and to his Ears , and at last , taking for Granted that 't was only a Carcass , there he leaves him . The Bear was no sooner gone , but Down comes his Companion , and ask'd him , what it was the Bear Whisper'd him in the Ear. He bad me have a Care , says he , how I keep Company with those , that when they find themselves upon a Pinch , will leave their Friends in the Lurch . The MORAL . Every Man for Himself , and God for us All. REFLEXION . THIS Fable has in a Few Words a Great many Useful , and Instructive Morals . The Man upon the Tree Preaches to us upon the Text of [ Charity begins at Home ] According to the False and Perverse Practice of the World when their Companions are in Distress . The Bear passes a Judgment upon the Abandoning of a Friend in a Time of Need , as an Offence both to Honour and Vertue ; And moreover , Cautions us , above All Things , to have a Care what Company we keep . There 's no Living in This World without Friendship ; No Society ; No Security without it ; Beside that the Only Tryal of it is in Adversity . And yet nothing Commoner in times of Danger , then for States-men , Sword-men , Church-men , Law-men , and intruth , all sorts of Men , more or less , to leave their Masters , Leaders , or Friends , to Bears and Tygers ; Shew them a Fair pair of Heels for 't , and cry , The Devil Take the Hindmost . FAB . CCXXVIII . A Horse-man's Whig Blown off . THere was a Horse-man had a Cap on with a False Head of Hair Tack'd to 't . There comes a Puff of Wind , and Blows off Cap and Whig together . The People made sport he saw with his Bald Crown , and so very fairly he put In with them to Laugh for Company . Why Gentlemen ( says he ) would you have me keep other Peoples Hair Better then I did my Own ? The MORAL . Many a Man would be Extremely Ridiculous , if he did not Spoil the Iest by Playing upon Himself first . REFLEXION . 'T IS a Turn of Art , in many Cases , either of Deformity , or Mischance , where a Man lies open to a Reproach to Anticipate an Abuse , and to make Sport with Himself first . A Man may be Shame-Fac'd , and a Woman , Modest , to the Degree of Scandalous . I knew a Lady had one of the most Bashful , Scrupulous Persons to her Daughter that ever was Born. Well , says she , I am mightily afraid , This Girl will prove a Whore ; for she is so Infinitely Modest , that in my Conscience if any Man should ever Ask her the Question , she would not have the Face to Deny him . A Frank Easy way of Openness and Candor agrees Best with All Humours ; and He that 's Over-solicitous to Conceal a Thing , does as good as make Proclamation of it . Wherefore the Horse-man here Laugh'd first ; and so Prevented the Iest. FAB . CCXXIX . Two Pots . THere were Two Pots that stood near One Another by the Side of a River , the One of Brass , and the other of Clay . The VVater overflow'd the Banks , and Carry'd them Both away : The Earthen Vessel kept Aloof from T'other as much as Possible . Fear Nothing , says the Brass Pot , I 'll do you No Hurt : No , No , says T'other , not willingly ; but if we should happen to Knock by Chance , 't would be the same Thing to Me : So that You and I shall never do well together . The MORAL . Unequal Fellowships and Alliances are Dangerous . Not but that Great and Small , Hard , and Brittle , Rich and Poor , may sort Well enough together so long as the Good Humour Lasts ; but wherever there are Men there will be Clashing some time or other , and a Knock , or a Contest spoils All. REFLEXION . THERE can be no True Friendship , properly so Call'd but betwixt Equals . The Rich and the Poor , the Strong and the Weak will never agree together : For there 's Danger on the One side , and None on the Other , and 't is the Common Interest of All Leagues and Societies , to have the Respective Parties Necessary to One Another . And there needs no Ill Will , or Malice neither , to do the Mischief , but the Disparity , or Disproportion Alone is enough to do the Work. The same Quantity of Wine that makes One Man Drunk , will not Quench Another Man's Thirst. The same Expence that breaks One Man's Back is not a Flea-biting to Another : Wherefore , Men should sort themselves with their Equals ; for a Rich Man that Converses upon the Square with a Poor Man , shall as certainly Undoe him , as a Brass Pot shall break an Earthen One , if they Meet and Knock together . FAB . CCXXX . Good Luck and Bad Luck . THere was a Middling sort of a Man that was left well enough to pass by his Father , but could never think he had enough , so long as any Man had more . He took Notice what Huge Estates many Merchants got in a very short Time ; and so Sold his Inheritance , and betook himself to a way of Traffique and Commerce . Matters succeeded so Wonderfully well with him , that Every body was in Admiration to see how Mighty Rich he was grown all on a Sudden . Why Ay , says he , This 't is for a Man to Understand his Bus'ness ; for I have done All This by my Industry . It would have been well if he had stopt there : But Avarice is Insatiable , and so he went Pushing on still for More ; till , what by Wrecks , Bankrupts , Pyrates , and I know not how many other Disappointments , One upon the Neck of Another , he was reduc'd in Half the Time that he was a Rising , to a Morsel of Bread. Upon These Miscarriages , People were at him over , and over again , to know how This came About . Why says he , My Damn'd Fortune would have it so . Fortune happen'd to be at That Time within Hearing , and told him in his Ear , that he was an Arrogant , Ungrateful Clown ; to Charge Her with All the Evil that Befell him , and to take the Good to Himself . FAB . CCXXXI . A Country-man and Fortune . AS a Labourer was at his Work a Digging , he Chops his Spade upon a Pot of Money ; Takes it up , Blesses the Place where he found it , and away he goes with his Treasure . It so fell out , that Fortune Saw and Heard All that Past , and so she call'd out to him upon the Way . Heark ye Friend , says she ; You are very Thankful , I perceive , to the Place where you found This Money ; but 't is the Iade Fortune , I warrant ye , that 's to be Claw'd away for 't : if you should happen to Lose it again . Pray tell me now why should not you Thank Fortune for the One , as well as Curse her for the Other . FAB . CCXXXII . An Old UUoman and the Devil . 'T IS a Common Practice , when People draw Mischiefs upon their Own Heads , to cry , the Devil 's in 't , and the Devil 's in 't . Now the Devil happen'd to spy an Old Woman upon an Apple-Tree . Look ye ( says he ) You shall see that Beldam Catch a Fall there by and by , and Break her Bones , and then say 't was all long of me . Pray Good People will you bear me Witness , that I was None of her Adviser . The Woman got a Tumble , as the Devil said she would , and there was she at it . The Devil Ought her a Shame , and the Devil put her upon 't : But the Devil Clear'd himself by sufficient Evidence that he had no Hand in 't at all . FAB . CCXXXIII . A Boy and Fortune . THere was a Boy fast asleep upon the very Brink of a River . Fortune came to him , and wak'd him . Child , says she , prethee get up , and go thy ways , thou 't Tumble in and be Drown'd else , and then the Fault will be laid upon Me. The Moral of the Four Fables Above . We are apt to Ascribe our Successes in This World , and to Impute our Misfortunes , to Wrong Causes . We Assume the One to our Selves , and Charge the Other upon Providence . REFLEXION . THESE Four Fables run upon the same Biass ; That is to say , the Moral is a Lash at the Vanity of Arrogating That to our selves , which succeeds Well , and the Ingratitude of making Providence the Author of Evil , which seldom scapes without a Judgment in the Tayle on 't . But our Hearts are so much set upon the Value of the Benefits we receive , that we never Think of the Bestower of them , and so our Acknowledgments are commonly paid to the Second Hand , without any Regard to the Principal . We run into Mistakes , and Misfortunes , of our Own Accord ; and then when we are once Hamper'd , we lay the Blame of our Own Faults and Corruptions upon Others . This is much the Humour of the World too in Common Bus'ness . If any thing Hits , we take it to our Selves ; if it Miscarries , we shuffle it off to our Neighbours . This Arises , partly from Pride , and in part from a Certain Canker'd Malignity of Nature . Nay rather then Impute our Miscarriages and Disappointments to our Own Corruptions , or Frailties , we do not Stick to Arraign Providence it self , though under Another Name , in all our Exclamations against the Rigour , and the Iniquity of Fortune . Now This Fortune in the Fable , is Effectually , God Himself , in the Moral . We are apt to Value our selves upon our Own Strength and Abilities , and to Entitle Carnal Reason to the very Works of Grace : And where any thing goes Wrong with us , we lay our Faults , as we do our Bastards , at Other Peoples Doors . This or That was not well done , we say , but alas it was none of our Fault . We did it by Constraint , Advice , Importunity , or the Authority perhaps of Great Examples , and the Like . At This rate do we Palliate our Own Weaknesses and Corruptions , and at the same Rate do We likewise Assume to our selves Other Peoples Merits . The Thing to be done , in fine , is to Correct the Arrogance of Claiming to our selves the Good that does not belong to us on the One Hand , and of Imputing to our Neighbors the Ill that they are not Guilty of , on the Other . This is the Sum of the Doctrine that 's Pointed at in the Case and Custom of Dividing our Miscarriages betwixt Fortune and the Devil . FAB . CCXXXIV . A Peacock and a Crane . AS a Peacock and a Crane were in Company together , the Peacock spreads his Tail , and Challenges the Other , to shew him such a Fan of Feathers . The Crane , upon This , Springs up into the Air , and calls to the Peacock to Follow him if he could . You Brag of your Plumes , says he , that are Fair indeed to the Eye , but no way Useful or Fit for any manner of Service . The MORAL . Heaven has provided not only for our Necessities , but for our Delights and Pleasures too ; but still the Blessings that are most Useful to us , must be preferr'd before the Ornaments of Beauty . REFLEXION . NO Man is to be Despis'd for any Natural Infirmity , or Defect ; for Every Man has something or other in him of Good too , and That which One Man Wants , Another Has. And it is all according to the Good Pleasure of Providence . Nature is pleas'd to Entertain her self with Variety . Some of her Works are for Ornament , others for the Use and Service of Mankind . But they have All Respectively , their Proprieties , and their Vertues ; for she does nothing in Vain . The Peacock Values himself upon the Gracefulness of his Train . The Crane's Pride is in the Rankness of her Wing : Which are only Two Excellencies in several Kinds . Take them apart , and they are Both Equally Perfect : but Good Things Themselves have their Degrees , and That which is most Necessary and Useful , must be Allow'd a Preference to the Other . FAB . CCXXXV . A Tyger and a Fox . AS a Huntsman was upon the Chace , and the Beasts flying before him ; Let Me alone , says a Tyger , and I 'll put an end to This War my self : At which Word , he Advanced toward the Enemy in his Single Person . The Resolution was no sooner Taken , but he found himself Struck through the Body with an Arrow . He Fasten'd upon it presently with his Teeth , and while he was Trying to Draw it out , a Fox Ask'd him , from what Bold Hand it was that he Receiv'd This Wound . I know Nothing of That , says the Tyger , but by the Circumstances , it should be a Man. The MORAL . There 's No Opposing Brutal Force to the Stratagems of Humane Reason . REFLEXION . BOLDNESS without Counsel , is no better then an Impetus , which is commonly Worsted by Conduct and Design . There 's No Man so Daring but some time or Other he Meets with his Match . The Moral , in short , holds forth This Doctrine , that Reason is too Hard for Force ; and that Temerity puts a Man off his Guard. 'T is a High Point of Honour , Philosophy and Vertue , for a Man to be so Present to Himself as to be always Provided against All Encounters , and Accidents whatsoever ; but This will not Hinder him from Enquiring Diligently into the Character , the Strength , Motions , and Designs of an Enemy . The Tyger lost his Life for want of This Circumspection . FAB . CCXXXVI . A Lyon and Bulls . THere was a Party of Bulls that Struck up a League to Keep and Feed together , and to be One and All in case of a Common Enemy . If the Lyon could have Met with any of them Single , he would have done His Work , but so long as they Stuck to This Confederacy , there was No Dealing with them . They fell to Variance at last among Themselves : The Lyon made his Advantage of it , and then with Great Ease he Gain'd his End. The MORAL . This is to tell us the Advantage , the Necessity , and the Force of Union ; And that Division brings Ruine . REFLEXION . THERE 's No Resisting of a Common Enemy ; No Maintaining of a Civil Community , without an Union for a Mutual Defence ; and there may be also , on the Other Hand , a Conspiracy of Common Enmity and Aggression . There are Cases indeed of Great Nicety that fall under the Topique of the Right and Lawfulness of Joyning in such Leagues . He that is not Sui Iuris , must not Enter into any Covenants or Contracts to the Wrong of his Master : But there are Certain Rules of Honesty , and Methods of Government , to Direct us in all Agreements of This Quality . A Thing simply Good in it self , may become Unjust and Unrighteous , under such and such Circumstances . In a Word , the Main Bond of All Bodies and Interests is Union , which is No Other in Effect then a Common Stock of Strength and Counsel Joyn'd in One. While the Bulls kept together , they were Safe ; but so soon as ever they separated , they became a Prey to the Lyon. FAB . CCXXXVII . A Fir and a Bramble . THere goes a Story of a Fir-Tree , that in a Vain spiteful Humour , was mightily upon the Pin of Commending it self , and Despising the Bramble . My Head ( says the Fir ) is advanc'd among the Stars . I furnish Beams for Palaces . Masts for Shipping : The very Sweat of my Body is a Sovereign Remedy for the Sick and Wounded : Whereas the Rascally Bramble runs creeping in the Dirt , and serves for No Purpose in the World but Mischief . Well , says the Bramble ( that Over-heard all This ) You might have said somewhat of your Own Misfortune , and to My Advantage too , if Your Pride and Envy would have suffer'd you to do it . But pray will you tell me however , when the Carpenter comes next with his Axe into the Wood to Fell Timber , whether you had not rather be a Bramble then a Fir-Tree . The MORAL . Poverty Secures a Man from Thieves , Great and Small : Whereas the Rich , and the Mighty are the Mark of Malice , and Cross Fortune , and still the Higher they Are , the Nearer the Thunder . REFLEXION . THERE is no State of Life without a Mixture in 't of Good and Evil ; and the Highest Pitch of Fortune is not without Dangers , Cares , and Fears . This Doctrine is Verify'd by Examples Innumerable , thorough the Whole History of the World , and that the Mean is Best , both for Body , Mind , and Estate . Pride is not only Uneasie , but Unsafe too , for it has the Power and Justice of Heaven , and the Malicious Envy of Men to Encounter at the same Time ; and the Axe that Cuts down the Fir , is Rightly Moralliz'd in the Stroke of Divine Vengeance , that brings down the Arrogant , while the Bramble Contents it self in its Station : That is to say ; Humility is a Vertue , that never goes without a Blessing . FAB . CCXXXVIII . A Covetous Man and an Envious . THere was a Covetous , and an Envious Man , that Joyn'd in a Petition to Iupiter , who very Graciously Order'd Apollo to tell them that their Desire should be Granted at a Venture ; provided only , that whatever the One Ask'd , should be Doubled to the Other . The Covetous Man , that thought he could never have enough , was a good While at a Stand : Considering , that let him Ask Never so much , the Other should have Twice as much : But he came however by Degrees , to Pitch upon One Thing after Another , and his Companion had it Double . It was now the Envious Man's turn to Offer up His Request , which was , that One of his Own Eyes might be put out , for his Companion was then to lose Both. The MORAL . Avarice and Envy are Two of the most Diabolical , and Insociable Vices under Heaven . The One Assumes All to it self , and the Other Wishes Every bit it's Neighbour Eats may Choak him . REFLEXION . THERE are some Pestilent Humours and Froward Natures , that Heaven it self has much ado to please . Envy Places it's Happiness in the Misery and Misfortune of Others ; and Avarice is never to be Pleas'd , unless it can get All to it self . They may seem to be nearer a-Kin then in truth they Are , though the One is seldom or never to be found without the Other . The Best Use of This Application , is to Possess us with a True Sense of the Restlesness of these Two Passions ; and Consequently to make Those Weaknesses Odious to our selves , that are so Troublesome to the World ; and in truth , no Better then the Common Pest of Mankind . FAB . CCXXXIX . A Crow and a Pitcher . A Crow that was Extream Thirsty , found a Pitcher with a Little Water in 't , but it lay so Low he could not come at it . He try'd first to Break the Pot , and then to Over-turn it , but it was both too Strong , and too Heavy for him . He Bethought Himself However of a Device at last that did his Bus'ness ; which was , by Dropping a great many Little Pebbles into the Water , and Raising it That Way , till he had it within Reach . The MORAL . There is a Natural Logick in Animals , over and above the Instinct of their Kinds . REFLEXION . 'T IS a Kind of a School Question that we find started in This Fable , upon the Subject of Reason and Instinct : And whether This Deliberative Proceeding of the Crow was not rather a Logical Agitation of the Matter , then the Bare Analogy , as we call it , of a Simple Impulse . It will be Objected , that we are not to Draw Conclusions from the Fictions of a Case , but whoever Consults his Experience , may satisfie Himself in many Instances that come up to This Supposition . We are also taught , that what we cannot Compass Directly , by the Force of Natural Faculties , may be brought to pass many times by Art and Invention . FAB . CCXL . A Lyon and a Man. THere was a Gontroversie Started betwixt a Lyon and a Man , which was the Braver , and the Stronger Creature of the Two. VVhy look ye , says the Man ( after a Long Dispute ) we 'll Appeal to That Statue there , and so he shew'd him the Figure of a Man Cut in Stone , with a Lyon under his Feet . VVell ! says the Lyon , if We had been brought up to Painting and Carving , as You are , where you have One Lyon under the Feet of a Man , you should have had Twenty Men under the Paw of a Lyon. The MORAL . 'T is against the Rules of Common Iustice for Men to be Iudges in their Own Case . REFLEXION . THE Fancies of Poets , Painters , and Gravers , are No Evidences of Truth ; for People are Partial in their Own Cases , and Every Man will make the Best of his Own Tale. 'T is against Common Equity for the same People to be both Parties and Judges , and That 's the Case here betwixt the Man and the Lyon. Now the Lyon is much in the Right , that Characters , Pictures , and Images , are All as the Painter , the Carver , or the Statuary pleases ; and that there 's a Great Difference betwixt a Flight of Fancy , and the History of Nature . 'T is much Easier for a Man to make an Ass of a Lyon upon a Pedestal , then in a Forrest ; and where it lies at his Choice , whether the Giant shall Kill the Squire , or the Squire the Giant . Argument is not the Work of the Chissel ; neither does the Design of the Artist conclude the Truth of the Fact : But there is somewhat Heroical yet in the Imagination , though the Piece was never Drawn from the Life . FAB . CCXLI. A Boy and a Thief . A Thief came to a Boy , that was Blubbering by the Side of a VVell , and Ask'd him what he cry'd for . VVhy , says he , the String 's Broke here , and I 've dropt a Silver Cup into the VVell . The Fellow presently Strips , and down he goes to search for 't . After a while , he comes up again , with his Labour for his Pains , and the Roguy Boy , in the Mean time , was run away with his Cloaths . The MORAL . Some Thieves are Ripe for the Gallows sooner then Others . REFLEXION . IT must be a Diamond that Cuts a Diamond , and there is No Pleasanter Encounter then a Tryal of Skill betwixt a Couple of Sharpers to Over-reach one Another . The Boy 's beginning so Early , tells us that there are Cheats by a Natural Propensity of Inclination as well as by a Corruption of Manners . It was Nature that taught This Boy to Shark ; not Discipline , or Experience . And so it was with Two Ladies that I have known ( and Women of Plentiful Fortunes too ) they could not for their Bloods keep themselves Honest of their Fingers , but would still be Nimming something or other for the very Love of Thieving . 'T is an Unhappy Thing , that the Temperament of the Body should have such an Influence upon our Manners , according to the Instance of the Boy in This Fable : For the Morality , or Immorality of the Matter , is not the Whole of the Case . FAB . CCXLII. A Country-man and an Oxe . A Country-man had got a Stubborn Oxe , that would still be Pushing and Flinging , whenever they went to Yoak , or to Tye him up . The Man Cuts off his Horns , and puts him to the Plough , and by That Means Secures Himself , both against his Head and his Heels ; and in the Mean time , He Himself Guids the Plough : But though the Oxe , when he was thus Shackled and Disarmed , could not either Strike , or Gore him , he made a shift yet to throw Dust enough into his Eyes , and his Mouth , almost to Blind , and to Choak him . The MORAL . A Malicious Man may be Bound Hand and Foot , and put out of Condition of doing Mischief , but a Malicious Will is never to be Master'd . REFLEXION . THERE are some Natures so Untractable , that there 's No Good to be done upon them by Generosity , Kindness , Artifice , or Councel , nay the more pains a man takes to Reclaim them , the Worse they are ; and when they are put out of Condition to do Mischief by Violence , they will find a Way yet to Teize and Plague People with Restless , and Vexatious Importunities . They Love to be Troublesome , and with the Shrew upon the Cucking-stool , when their Mouths are Stopt , they 'll call Pricklouse still with their very Thumbs . FAB . CCXLIII . A Man and a Satyr . THere was a Man and a Satyr that kept much together . The Man Clapt his Fingers one day to his Mouth , and Blew upon ' em . What 's That for ? ( says the Satyr ) why says he , My Hands are Extream Cold , and I do 't to VVarm ' em . The Satyr , at Another time , found This Man Blowing his Porridge : And pray , says he , What 's the Meaning of That now ? Oh! says the Man , My Porridge are Hot , and I do 't to Cool ' em . Nay , says the Satyr , if you have gotten a Trick of Blowing Hot and Cold out of the same Mouth , I have e'en Done with ye . The MORAL . There 's No Conversing with any Man that Carries Two Faces under One Hood . REFLEXION . THE Moral of this Fable must be Abstracted from the Philosophy of it , and taken in the Sense of carrying Two Faces under One hood . It sets forth , however , the Simplicity of the Satyr in Not Understanding how Two such Contrary Effects should come from the same Lips : But it was Honestly done in him yet , to Renounce the Conversation of One that he tool for a Double-Dealer ; and that could Accommodate himself to make Fair with All Companies , and Occasions , without any regard to Truth , or Justice . It was This Fable that gave Rise to the Old Adage of Blowing Hot and Cold ; which is taken for the Mark and Character of a Dissembler . FAB . CCXLIV . A Country-man and a Boar. A Country-man took a Boar in his Corn once , and Cut off One of his Ears . He took him a Second Time , and cut off T'other . He took him a Third Time , and made a Present of him to his Landlord . Upon the Opening of his Head , they found he had no Brains , and Every body fell a Wond'ring , and Discoursing upon it . Sir , says the Clown , If This Boar had had any Brains , he would have taken the Loss of Both his Ears for a Warning never to come into My Corn again . These Words of the Silly Bumpkin set the whole Company a Laughing . The MORAL . An Incorrigible Fool that will take no Warning ; there 's no Hope of him . REFLEXION . THE Life and Conversation of some Men is so Brutal , as if they had only the Shape , without the Faculties of Reasonable Creatures . What 's He better then the Boar in This Fable now , that Abandons himself wholly to his Appetites , and Pleasures ; and after so many Repeated Poxes , and Qualms , One upon the Neck of Another , Drinks and Whores on still , in Despite of all Punishments , and Warnings . The Boar's Intemperance , and the Note upon him afterwards , on the Cutting of him up , that he had no Brains in 's Head , may be Moraliz'd into the Figure of a Sensual Man , that has neither Grace , nor Knowledge , but runs headlong on to his Ruine , without either Conscience , or Consideration . FAB . CCXLV . A Bull and a Mouse . A Mouse Pinch'd a Bull by the Foot , and then slunk into her Hole . The Bull Tears up the Ground upon 't , and Tosses his Head in the Air , looking about , in a Rage , for his Enemy , but sees None . As he was in the Height of his Fury , the Mouse puts out her Head , and Laughs at him . Your Pride ( says she ) may be brought down I see , for all Your Blustering , and your Horns ; for here 's a Poor Mouse has got the Better of ye , and You do not know how to Help your self . The MORAL . There 's no such way of Revenging an Affront upon a Creature that 's below an Honest Man's Anger , as Neglect and Contempt . REFLEXION . NO Man lives without Enemies , and no Enemy is so Despicable , but some time or other he may do a Body a shrewd Turn . 'T is Prudence to pass over Those Indignities , which are either too Little for our Consideration , or out of our Power to Reach , and Punish . For there 's Nothing more Ridiculous , then an Impotent Anger , that spends it self to no manner of Purpose : and there 's no Better way of Dealing with it , then to Laugh it Out of Countenance . All Men in the World that we see Transported into Outrages , for small Trivial Matters , fall under the Innuendo of This Bull in the Fable , that ran Tearing Mad for the Pinching of a Mouse . FAB . CCXLVI . A Country-man and Hercules . A Carter that had laid his Wagon Fast in a Slough , stood Gaping and Bawling to as many of the Gods and Goddesses as he could Muster-up , and to Hercules Especially , to Help him out of the Mire . Why ye Lazy Puppy you , says Hercules , lay your Shoulder to the Wheel , and Prick your Oxen first , and Then 's your Time to Pray . Are the Gods to do your Drudgery , d' ye think , and you lie Bellowing with Your Finger in Your Mouth . The MORAL . Men in Distress must Work as well as Pray , they shall be never the Better else . REFLEXION . THIS is but after the Common Guise of the World , for people when they are put to a Plunge , to cry out to Heaven for Help , without Helping Themselves ; whereas Providence Assists No Body that does not put his Own Shoulders to the Work. Prayers without Works , are Nothing Worth , either for Other People , or for our selves [ For Other People ] I say , because there is a Double Duty Incumbent upon us in the Exercise of Those Powers , and Abilities , which Providence has given us for the Common Good of Both. There must be the Penny as well as the Pater-Noster . 'T is not a Bare Lord have Mercy upon us , that will help the Cart out of the Mire , or our Neighbour out of the Ditch , without putting our Hands to the Work. What signifies the Sound of Words in Prayer , without the Affection of the Heart , and a sedulous Application of the Proper Means that may Naturally lead to such an End. This is to say , Body and Soul must go together , in All the Offices of a Christian , as well as of a Civil Life , where there is place for the Exercise of the Faculties of Both. There is also a Pompous , and a Noisie Devotion , that cries aloud to be heard of Men ; which is by so much the more Odious in the sight of God then the Other , as an Hypocritical Affectation of Religion , is Worse then a Drowsie Heartlessness of Duty , The Moral of This Fable may be Understood to look Both Ways , but Care must be Taken however , not to let the Scandals of Theatrical Appearances , Divert , or Deter us from the Practice of Holy Offices , within the Bounds of Piety and Good Conscience : after the Example of Those , that set up for Atheists , for fear they should be taken for Enthusiasts . He , in fine , that Made Body and Soul will be Serv'd and Glorify'd by Both. Beside that Hercules helps no Body that will not Help himself . FAB . CCXLVII. A Hen and Golden Eggs. A Certain Good VVoman had a Hen , that Laid her Golden Eggs , which could not be , she thought , without a Mine in the Belly of her . Upon This Presumption she Cut her up to Search for Hidden Treasure : But upon the Dissection found her just like Other Hens , and that the Hope of Getting more had betray'd her to the Loss of what she had in Possession . The MORAL . This is the Fate , Folly and Mischief of Vain Desires , and of an Immoderate Love of Riches . Content wants Nothing , and Covetousness brings Beggery . REFLEXION . THEY that would still have more and more , can never have Enough ; No , Not if a Miracle should Interpose to Gratify their Avarice ; for it makes Men Unthankful to the Highest Degree , not only in General , for the Benefits they Receive , but in particular also to the very Benefactors Themselves . If the Nearest Friend a Covetous Man has in the World , had really a Mine in his Guts , he 'd Rip him up to Find it : For his Bus'ness is to make the Most of what he has , and of what he can get , without any regard to the Course of Providence , or of Nature : And what 's the End of All These Unreasonable Desires , but Loss , Sorrow , and Disappointment ? The True Intent of This Fable is to Possess us with a Just Sense of the Vanity and Folly of these Craving Appetites . If the Woman could have been Contented with Golden Eggs , she might have kept That Revenue on still ; but when Nothing less then the Mine it self would serve her , she lost Hen , Eggs and all . FAB . CCXLVIII . An Ape and her Two Brats . THERE was an Ape that had Two Twins . She Doted upon One of them , and did not much Care for T'other . She took a sudden Fright once , and in a Hurry whips up her Darling under her Arm , and carries the Other a Pick-a-Pack upon her Shoulders . In This Haste and Maze , Down she comes , and beats out her Favourites Brains against a Stone ; but That which she had at her Back came off Safe and Sound . The MORAL . Fondlings are Commonly Unfortunate . REFLEXION . PARTIALITY in a Parent is commonly Unlucky , if not a little Unnatural , for Fondlings are in danger to be made Fools , by the very Error of their Education , and we find it Experimentally that the Children that are least Cocker'd make the Best , and Wisest Men. 'T is well to be Tender , but to set the Heart too much upon any thing , is what we cannot Justify , either in Religion , or in Reason . I was Saying that Partiality was a little Unnatural too . I do not mean a Partiality of Inclination ; for we cannot Command our Likings , or our Aversions ; but I speak of a Partiality that shews it self in a Distinguishing Preference of One to the Other , and therefore what Hankering Dispositions soever we may have , That Fondness should not Ttansport us beyond the Bounds of a Discreet Affection : And Other Circumstances apart , we should no more be Kinder to One Child then to Another , then we are Tender of One Eye more then of the Other ; for they are Both our Own Flesh and Bloud alike . Children are Naturally Jealous , and Envious , and the Quenching of their Spirits so Early , Hazzards the Damping of them for ever . Beside , that there is no such Fop in Fine , as my Young Master that has the Honour to be a Fool of his Lady Mothers Making . She Blows him up with a Conceit of Himself . and there he Stops without ever Advancing One Step further . In short , she makes a Man of him at Sixteen , and a Boy all the Days of his Life after . And what is All This now , but the True Moral of the Ape with her Brats here in the Fable ? The Cub that she carry'd at her Back had the Wit to Shift for it self ; but the Other , that she Hugg'd as the Devil did the Witch , Perish'd in her very Arms. FAB . CCXLIX . An Oxe and a Heifer . A Wanton Heifer that had little Else to do then to Frisk up and down in a Meadow , at Ease and Pleasure , came up to a Working Oxe with a Thousand Reproaches in her Mouth ; Bless me , says the Heifer , what a Difference there is betwixt your Coat and Condition , and Mine ! Why , What a Gall'd Nasty Neck have we here ! Look ye , Mines as Clean as a Penny , and as smooth as Silk I warrant ye . 'T is a Slavish Life to be Yoak'd thus , and in Perpetual Labour . What would you give to be as Free and as Easy now as I am ? The Oxe kept These Things in his Thought , without One Word in Answer at present ; but seeing the Heifer taken up a While after for a Sacrifice : Well Sister , says he , and have not you Frisk'd fair now , when the Ease and Liberty you Valu'd your self upon , has brought you to This End ? The MORAL . 'T is No New Thing for Men of Liberty and Pleasure , to make Sport with the Plain , Honest Servants of their Prince and Country : But Mark the End on 't , and while the One Labours in his Duty with a Good Conscience , the Other , like a Beast , is but Fatting up for the Shambles . REFLEXION . THERE was never any thing gotten by Sensuality and Sloth , either in Matter of Profit or of Reputation , whereas an Active , Industrious Life , carries not only Credit and Advantage , but a Good Conscience also along with it . The Lazy , the Voluptuous , the Proud , and the Delicate are Struck at in This Fable : Men that Set their Hearts only upon the Present , without either Entring into the Reason , or looking forward into the End of Things : Little Dreaming that all this Pomp of Vanity , Plenty , and Pleasure , is but a Fattening of them for the Slaughter . 'T is the Case of Great and Rich Men in the World ; the very Advantages they Glory in are the Cause of their Ruine . The Heifer that Valu'd it self upon a Smooth Coat , and a Plump Habit of Body was taken up for a Sacrifice ; but the Oxe that was Despis'd for his Drudgery , and his Raw-Bones , went on with his Work still in the Way of a Safe and an Honest Labour . FAB . CCL . A Dog and a Lyon. WHat a Miserable Life dost thou lead , says a Dog to a Lyon , to run Starving up and down thus in Woods and Deserts , without either Meat , or Ease . I am Fat and Fair you see , and it Costs me neither Labour , nor Pains . Nay , says the Lyon , you have many a Good Bit no Doubt on 't ; but then like a Fool you subject your self to the Clogs and Chains that go along with it : But for my Own Part , let him serve that serve Can , and serve Will , I 'll Live and Die Free. The MORAL . That Man deserves to be a Slave , that Sacrifices his Liberty to his Appetite . REFLEXION . THE Moral of This is the Same with That of Dog and Wolfe , Fab. 69. FAB . CCLI . A River-Fish and a Sea-Fish . THere was a Large Over-grown Pike that had the Fortune to be Carry'd out to Sea by a Strong Current , and he had there the Vanity to Value himself above All the Fish in the Ocean . We 'l refer That ( says a Sturgeon ) to the Judgment of the Market , and see which of the Two Yields the Better Price . The MORAL . Every Man has his Province Assign'd him , and none but a Mad-man will pretend to Impose ; and to give Laws where he has Nothing to do . REFLEXION . THERE 's no Folly like That of Vain Glory , nor any thing more Ridiculous then for a Vain Man to be still Boasting of Himself : For 't is against All Law and Equity , for a Body to be admitted a Judge in ones Own Case . A second Doctrine may be This ( and we find it True by Experience ) that Money Governs the World ; and that the Market Price is the Measure of the Worth of Men as well as of Fishes : As the Sturgeon left it to the Fish-monger to Determine the Controversy betwixt Him and the Pike . FAB . CCLII . A Fox and a Leopard . AS a Leopard was Valuing himself upon the Lustre of his Party-colour'd-Skin , a Fox gave him a Jog , and Whisper'd him , that the Beauty of the Mind was an Excellence , Infinitely to be Preferr'd above That of a Painted Out-side . The MORAL . A Good Understanding is a Blessing Infinitely beyond All External Beauties . REFLEXION . THERE are Degrees in Good Things . There are Blessings of Fortune , and Those are of the Lowest Rate . The Next above Those Blessings are the Bodily Advantages of Strength , Gracefulness and Health ; but the Superlative Blessings , in fine , are the Blessings of the Mind : Fools 't is true may be allow'd to Brag of Foolish Things ; but the Leopard's Beauty without the Foxes Wit is no better then a Fop in a Gay Coat . THE FABLES OF ABSTEMIUS , &c. FAB . CCLIII . Demades the Orator . THIS Demades was a very Famous Orator , and taking Notice as he was in the Middle of a Discourse to the People upon a Subject of Great Importance , that their Thoughts were Wand'ring upon Something else , he slipt from his Text into This Digression . Ceres , ( says he ) a Swallow , and an Eele , were Travelling together upon the Way : They came to a River , it seems , and the Swallow flew over it ; The Eele made a shift to Swim thorough it ; — And there he stopt . Well ( says some of the Company ) and what became of Ceres ? Why ( says Demades ) The Goddess was mightily Offended , to find so many People in the World that are Deaf to any thing they may be the Better for , and yet have their Ears Open to Fooleries . The MORAL . People are sooner Reclaim'd by the Side-Wind of a Surprize , then by Downright Admonition and Councel ; for they 'l lend an Ear to a Parable when Nothing else will Down with them . REFLEXION . MEN Mind the Pleasure , and the Satisfaction of a Fancy , or a Loose Appetite more then they do Better Things ; and they are sooner brought to Themselves , and set Right by the Innuendo of a Parable , then by the Dint of direct Reason . There are many Men that are Infinitely Tender in Point of Honour , and have very little Regard yet upon the Main , to Truth and Equity . Now such People as These are sooner Wrought upon by Shame then by Conscience , when they find themselves Fool'd and Shamm'd ( as we say ) into a Conviction . This Fable tells us what we Ought to do in the Case of Attending to Instructive and Profitable Counsels . It tells us also what we are apt to do , in Heark'ning after Fooleries : and losing the Opportunity of Hearing and Learning Better Things . And it shews us in fine , the force of an Allegory betwixt Jest and Earnest ; which in such a Case as This , is certainly the most Artificial , Civil , and Effectual Manner of Reproach . I call it a Reproach ; for 't is an Affront to Good Manners as well as to Ordinary Prudence , not to Hearken to a Man of Authority ; That is to say , to the Voice of Wisdom , when she speaks to us out of the Mouth of a Philosopher . Men that have Wand'ring Thoughts at such a Lecture , deserve as well to be Whipt , as Boys for Playing at Push-Pin , when they should be Learning their Lesson : Beside , that it is only Another way of calling a Man Fool , when no Heed is given to what he says . Now Demades that Understood both his Bus'ness , and the Weak side of Humane Nature perfectly Well , never troubled his Head to bring his Auditory to their Wits again by the Force of Dry and Sober Reason ; but Circumvented them by a Delicate Figure , into a Curiosity that led them Naturally to a Better Sense of their Interest , and their Duty . FAB . CCLIV . A Fox and a Hedge-Hog . AESop brought the Samians to their Wits again out of a most Desperate Sedition with This Fable . A Fox , upon the Crossing of a River , was forc'd away by the Current into an Eddy , and there he lay with Whole Swarms of Flies , Sucking and Galling of him . There was a Water Hedge-Hog ( we must Imagine ) at hand , that in Pure Pity Offer'd to Beat away the Flies from him . No , No , says the Fox , Pray let 'em Alone , for the Flies that are upon me now are e'en Burstingfull already , and can do me little more Hurt then they have done : But when These are gone once , there will be a Company you shall see of Starv'd Hungry Wretches to take their Places , that will not leave so much as One Drop of Blood in the Whole Body of me . Tiberius Caesar made a very Pertinent Application of This Fancy to a Case of his Own. The Question was , whether or no he should Casheir some of his Corrupt Governors of Provinces , for Oppressing the People ? He gave the World to Understand his Mind by This Fable . There was a Man lay Miserably Wounded upon the High-way , and Swarms of Flies upon him , Sucking his Sores . A Traveller that was passing by , Pity'd his Condition , and Offer'd him his Service , in Pure Charity to Drive them away . No , No , says T'other , pray let them alone ; for when These are gone , I shall have VVorse in Their Places . This will be the Case of My Subjects if I Change their Governors . The MORAL . The Force of a Fable . REFLEXION . IF ( says Aesop ) You shall once Destroy your Present Governor , that is Full and Wealthy , you must of Necessity Chuse Others when he is gone , who will be sure to Fill their own Coffers out of What the Other has left ye . This Fable upon the Whole is very Instructive how People should Behave themselves in the Case of Male-Administration , or Oppression ; where there is any Colour to Complain of Cruelty , or Injustice under the Cover of Sovereign Power . The Foxes Resolution here is mightily to the Purpose : That is to say , where the Grievance is only the Unrighteous Exercise of a Lawful Authority . The Removal of Blood-suckers that are already as Full as their Skins will hold , serves only to make way for Others that are Greedy and Empty . This is no Redress of the Evil , No , nor so much as a Change ; but in Truth an Augmentation of it . It is again to be Consider'd , that as Government is Necessary , Sacred , and Unaccountable , so it is but Equal for us to bear the Infelicities of a Male-Exercise of it , as we Enjoy the Blessings of Authority and Publique Order . There 's Nothing Pure that 's Sublunary , but somewhat still of Good Blended with the Bad , and of Bad with the Good : And This Natural Mixture runs thorough the Whole Course and Condition of Humane Affairs . We are not to be either our Own Carvers , or our Own Chusers , and the Man puts out his Own Eyes that does not see the Folly , and the Iniquity of Struggling with Insuperable Powers , which is Impious in the Practice , and Miserable in the Conclusion . Where Government is Accounted a Bondage , the Exercise of it shall never fail of being call'd Persecution or Opprssion : But to put Matters at Worst , Let us for Arguments sake , suppose Pilling and Polling Officers , as Busie upon the People as These Flies were upon the Fox : Better bear a Tolerable Present Calamity then Exchange it for a Worse ; and the Fox had the Wit rather to suffer the Galling of a Parcel of Flies that were Full already , then by Beating them off , to make way for a New set of Hungry Sharpers that would do him Fifty times the Mischief . FAB . CCLV. A Mouse in a Chest. A Mouse that was bred in a Chest , and had liv'd all her days there upon what the Dame of the House laid up in 't , happen'd one time to drop out over the Side , and to Stumble upon a very Delicious Morsel , as she was Hunting up and down to find her way In again . She had no sooner the Taste of it in her Mouth , but she brake out into Exclamations , what a Fool she had been thus Long , to Perswade her self that there was No Happiness in the World but in That Box. The MORAL . A Contented Mind and a Good Conscience will make a Body Happy where-ever he is . REFLEXION . 'T IS well to be Content in what Place and Condition soever we are ; without being yet so Fond of it as not to be prepar'd for any Change or Chance that may Befall us . A Good Patriot loves his Own Country Best , but yet in case of Necessity , or a Fair Convenience , the Whole Globe of the Earth is an Honest Man's Country , and he reckons himself at home where-ever he is . The Mouse was Well in the Chest ; but she found her self Better afterwards in the World , which serves to tell us that we may be Happy in a Private Life , as well as in a Publique , and that by the Benefit either of a Christian , or a Philosophical Resignation to our Lot , whatever it is , we may be so wherever we are . FAB . CCLVI. A Husbandman and Ceres . A Certain Farmer complain'd that the Beards of his Corn Cut the Reapers and the Thrashers Fingers sometimes , and therefore he desired Ceres that his Corn might grow hereafter without Beards . The Request was Granted , and the Little Birds Eat up all his Grain . Fool that I was ( says he ) rather to lose the Support of my Life , then venture the Pricking of my Servants Fingers . The MORAL . There must be no Resining upon the Works of Providence ; for He that thinks to Mend them , Forfeits his Right to the Blessing and Benefit of them . REFLEXION . NO Man can be perfectly Happy ; but if he be either Curious , or Unsteady , he shall Live and Die Craving , and in a Restless Want of something or other that is never to be had . Wherefore we should do well to Weigh our Present Inconveniences against Those that may probably arise in the Future , and not so much as to think of Changing our Condition till we have Ballanc'd the Accounts . We may lay down This , in short , for a Rule without any Exception that Nothing but a Fool or a Madman will Wish any thing to be Other then as God has Made it . Let us Reform our Lives , and Mend our Manners , and set Every thing Right at Home first , before we Take upon us to Correct the Works of Providence and Nature . The Husbandman thought Corn would do better without Beards , 'till he found that according to the Way he went to Work , he should have neither One nor T'other . FAB . CCLVII . A Country-man and a Hawk . A Country Fellow had the Fortune to take a Hawk in the Hot Pursuit of a Pigeon . The Hawk Pleaded for her self , that she never did the Country-man any Harm , and therefore I hope , says she , that You 'l do Me None . Well! says the Country-man , and pray what Wrong did the Pigeon ever do you ? Now by the Reason of Your own Argument , you must e'en Expect to be Treated Your self , as You your self would have Treated This Pigeon . The MORAL . 'T is good to Think before we Speak , for fear of Condemning our selves out of our Own Mouths . REFLEXION . THIS Fable holds forth to us several Morals . Rapine and Injustice , Meet in the End with Violence . One Murderer is Kill'd by Another . Adulterers are paid in kind ; and One Wicked Man Punishes Another . It is but according to the Course of the World for the Stronger to Oppress the Weaker , and for Thieves Themselves to Rob one Another : But the more Mighty do well however in Avenging Those that are Oppress'd by the Less Mighty . And the Fable has This Prospect too , that Princes are as much Ty'd to Vindicate their Subjects Cause as if it were their Own. 'T is no News for the Weak and the Poor to be a Prey to the Strong , and the Rich , and the Vindication of the Innocent is no Ill Plea , or Masque for the Oppressing of the Guilty . Birds of Prey are an Emblem of Rapacious Officers . A Superior Power takes away by Violence from Them , That which by Violence they took away from Others : But it falls out too often that the Equity of Restitution is forgotten , after the Execution of the Punishment . Now what is This way of Proceeding , but Drinking the Blood of the Widow and the Orphan at second hand ? For He that takes away from a Thief , That which the Thief , to his Knowledge , took from an Honest Man , and Keeps it to Himself , is the Wickeder Thief of the Two , by how much the Rapine is made yet Blacker by the pretence of Piety and Justice , Here 's a Country-man takes a Hawk in the Chace of a Pigeon , The Hawk Reasons the Case with him ; The Country-man Pleads the Pigeons Cause , and upon a Fair Hearing ; The Hawk stands Condemn'd out of her own Mouth , and the Innocent is consequently deliver'd from her Oppressor . Now here 's One Violence Disappointed by Another ; A Poor Harmless Wretch Protected against a Powerful Adversary ; Justice done upon a Notorious Persecutor ; and yet after All This Glorious semblance of a Publique Spirited Generosity , and Tenderness of Nature , the Man only sav'd the Pigeon from the Hawk , that he might Eat it Himself : And if we look Well about us we shall find This to be the Case of Most Mediations , we meet with in the Name of Publique Justice . FAB . CCLVIII. A Swallow and a Spider . A Spider that Observ'd a Swallow Catching of Flies , fell Immediately to Work upon a Net to Catch Swallows , for she lookt upon 't as an Encroachment upon Her Right : But the Birds without any Difficulty , brake through the Work , and flew away with the very Net it self . Well , says the Spider , Bird-Catching is none of My Talent I perceive ; and so she return'd to her Old Trade of Catching Flies again . The MORAL . A Wise Man will not Undertake any thing without Means Answerable to the End. REFLEXION . LET Every Man Examine his Own Strength , and the Force of the Enemy he is to Cope withal before he comes to Close , and Grapple with him : For he 's sure to go by the Worst that Contends with an Adversary that is too Mighty for him . 'T is Good Advice not to Contend with Those that are too Strong for us , but still with a saving to Honesty and Justice , for the Integrity of the Mind must be supported against All Violence and Hazzards whatsoever . This of the Spider was a very Foolish Undertaking , and as Unjust a Pretence ; for the Equity of the Case is Clearly Mistaken . The Intent of the Fable is to set us Right in the Understanding , and Interpreting of Injuries . 'T is an Unhappy Error to take things for Injuries that are Not so : And then supposing an Injury done , 't is a Nice Point to Proportion the Reparation to the Degree of the Indignity ; and to take a True Measure of our Own Force . It was a Ridiculous Project to think of Catching a Swallow in a Cobweb ; and the Spider was as much Out too in thinking to Restrain the Common Air to its own Particular Use. The Swallow was a Fly-Catcher as well as the Spider , and no more an Inter-loper upon the Spider's Right , then the Spider was upon the Swallows ; for the Flies were in Common to Both. Those People , in short , deserve to be Doubly Laugh'd at , that are Pevish , and Angry ; First for Nothing , and 2ly . to no manner of Purpose . This Envious Injustice is Frequent in the World , for why should People think to Engrose and Appropriate the Common Benefits of Fire , Air , and Water to Themselves ; Not but that there are Swarms and Swarms of This sort of State-Spiders in the World , that Reckon Every Fly that 's taken out of the Common-Stock , as a Penny out of their Own Pockets . The Bounties of God and of Princes ought to be Free , both Alike , without making Every Morsel of Bread that an Honest Man puts in his Mouth to be the Robbing of a Minion . Wherefore let Every Man Compute , first what he ought to do . 2ly . What he is Able to do . Provided 3ly . That he Govern himself by the Rules of Vertue and Discretion . This Consideration before hand , would have sav'd the Foolish Spider the Trouble of Setting Nets for Swallows . FAB . CCLIX . A Country-man and a River . A Country-man that was to Pass a River , Sounded it up and down to try where it was most Fordable ; and upon Tryal he made This Observation on 't : Where the Water ran Smooth , he found it Deepest ; and on the contrary , Shallowest where it made most Noise . The MORAL . There 's More Danger in a Reserv'd and Silent , then in a Noisy , Babbling Enemy . REFLEXION . GREAT Talkers are not always the Greatest Doers , and the Danger is Greatest , where there 's least Blustering and Clamour . Much Tongue , and much Judgment seldom go together , for Talking and Thinking are Two Quite Differing Faculties , and there 's commonly more Depth where there 's Less Noise . We find it to be Thus betwixt your superficial Men , and Men that are well Founded in Any Art , Science , or Profession . As in Philosophy , Divinity , Arms , History , Manners . The very Practice of Babbling is a Great Weakness , and not only the Humour , but the Matter shews it so : tho' upon the Main , it is not Capable either of Much Good , or of Much Evil ; for as there 's No Trusting in the Case , so there 's No Great Danger from them , in the Manage of any Design ; for Many and Rash Words Betray the Speaker of them . As to the Man of Silence and Reserve , that keeps himself Close , and his Thoughts Private , He Weighs , and Compares Things , and Proceeds upon Deliberation . It is good to see and sound however , before a Man Plunges ; for a Body may as well be Over-born by the Violence of a Shallow , Rapid Stream , as Swallow'd up in the Gulph of a smooth Water . 'T is in This Case with Men , as 't is with Rivers . FAB . CCLX . A Pigeon and a Pye. A Pye was Wond'ring once to a Pigeon , why she would Breed still in the same Hole , when her Young Ones were constantly taken away from her before they were able to fly . Why That 's my Simplicity , says the Pigeon . I mean no Harm , and I suspect None . The MORAL . Do as You would be done by , is a Better Rule in the Doctrine , then in the Practice : For Trust as you would be Trusted , will not hold betwixt a Knave and an Honest Man. There 's no Dealing with a Sharper but at his Own Play. REFLEXION . THE Truer Hearted any Man is , the more Lyable is he to be Impos'd upon : And then the World calls it Out-witting of a Man ; when , in truth , he 's only Out-knav'd : And oblig'd , even in Charity and Good Nature , to Believe till he be Couzen'd . And we find the Country-man's Observation Confirm'd by Daily Experience . This does not yet Hinder a sincere Singleness of Heart from being a Vertue so necessary for the Comfort and Security of Mankind , that Humane Society cannot subsist without it . And therefore 't is a Thousand Pities it should be so Discountenanc'd , and Abus'd , as in the Common Practice of the World we find it is . But it stands Firm however to the same Tenor of Life , As the Pigeon kept still to the same Hole to lay her Eggs in what'ere she Lost by 't . FAB . CCLXI . A Cuckow and a Hawk . BY the Beak , and the Claws of a Cuckow , one would take her for a kind of Hawk ; only the One Lives upon Worms , and the Other upon Flesh : Insomuch that a Hawk Twitted a Cuckow One day with her Course Way of Feeding . If you 'l Look like a Hawk , Why don't you Live like a Hawk ? The Cuckow took This a little in Dudgeon ; but passing by a Pigeon-House some short time after , what should she see but the Skin of This very Hawk upon a Pole , on the Top of the Dove . House : Well! says the Cuckow ( in Conceit ) to the Hawk , and had not you as good have been Eating Worms now , as Pigeons ? The MORAL . Pride is an Abomination in the Sight of God , and the Iudgment is Iust upon us , when the Subject of our Vanity becomes the Occasion of our Ruine . REFLEXION . A Safe Mediocrity is much better then an Envy'd , and a Dangerous Excellency . They that in their Prosperity Despise Others , shall be sure in their Adversity to be Despis'd Themselves . It is much the same Case with Men of Prey , that it is with Birds of Prey . They take it for a Disparagement to Sort themselves with any Other then the Enemies of the Publique Peace : But Men that Live upon Rapine , are set up for a Marque , as the Common Enemy ; and all Heads and Hands are at Work to Destroy them . FAB . CCLXII . A Country-man and an Ass. AS a Country-man was Grazing his Ass in a Meadow , comes a Hot Alarum that the Enemy was just falling into their Quarters . The Poor Man calls presently to his Ass , in a Terrible Fright , to Scoure away as fast as he could Scamper : for , says he , we shall be Taken else . Well , quoth the Ass , and what if we should be Taken ? I have One Pack-Saddle upon my Back already , will they Clap Another a top of that d' ye Think ? I can but be a Slave wherever I am : So that Taken , or not Taken , 't is all a Case to Me. The MORAL . It 's some Comfort for a Body to be so Low that he cannot fall : And in such a Condition already that cannot well be Worse . If a Man be Born to be a Slave , no matter to what Master . REFLEXION . HERE 's a Fiction of an Alarum , and we 'll suppose it to be a False One too ; for the Inventer has not Determin'd the Point . Now the Fancy will have more Force and Quickness in 't that Way , then T'other ; and the Asses Reasoning upon the Case , will hold good both Ways alike : Only the Asses in the Moral are more Frightful then the Asses in the Fable ▪ We shall be Taken else , is the Song of All Popular Male-Contents , when they design a Change of Government : And so they Hurry the Mobile Headlong , upon the very Dread of Imaginary Chains and Shackles , into the Slavery they Fear'd : But some Asses are Wiser then Others ; for the Multitude would Answer their Masters else in the One Instance , as the Animal here in the Emblem Answer'd His , in the Other : Here was no Scampering away at a Venture , without Fear , or Wit ; No Sollicitous Enquiry whether the News was True or No : But the Mythologist has prudently , and for our Instruction , Cast those Two Circumstances out of the Question , and laid the Stress of it upon This single Issue . As who should say ; In all Governments there must be Burdens to be Born , and People to Bear them : And who so Proper to bear Those Burdens , as Those that Providence and Policy have Appointed and Design'd for that Office and Station ? So that 't is all one to the Common People who 's Uppermost ( That is to say , upon the Matter of Ease and Liberty ) for Asses must be Asses still whoever Rides them ; And Providence will keep the World in Order still , whoever Grumbles at it . FAB . CCLXIII . A Fox and a Knot of Gossips . A Fox that was taking a Walk one Night Cross a Village spy'd a Bevy of Iolly , Gossipping Wenches , making Merry over a Dish of Pullets . Why Ay , says he ; Is not this a Brave World now ? A Poor Innocent Fox cannot so much as Peep into a Hen-Roost , though but to Keep Life and Soul together , and what a Bawling do you make on 't presently with your Dogs , and your Bastards ! And yet You your selves can lie Stuffing your Guts here with your Hens , and your Capons , and not a Word of the Pudding . How now Bold-Face , crys an Old Trot. Sirrah , we Eat our Own Hens , I 'd have you know ; and what you Eat , you Steal . The MORAL . There are Men of Prey as well as Beasts of Prey , that Account Rapine as good a Title as Propriety . REFLEXION . THIS gives us to Understand , first , that a Man may do what he will with his Own ; but he has Nothing to do with the Propriety of Another Body . 2dly , That People may do any Thing with Impunity where there 's No body to call 'em to Account for 't ; And that which is Death for One to do is Lawful for Another . There are several Starts of Fancy , that Off-hand look well enough ; but bring them to the Test , and there 's Nothing in ' em . The Foxes Reproach here upon the Gossips , was a Frolique Pleasant enough ; but without any Colour , or Congruity of Reason ; and the Fallacy lies , from the same Thing done by several Persons , to the same Right of Doing it ; though under Circumstances so Different , that there 's no Parity at all betwixt them upon the Collation . This Freak has somewhat of the Air in 't of the Young Fellow's Conceit to his Father , when he took him Ruffling his Grand-mother . Why may not I lie with your Mother , says he , as well as You lie with Mine ? These Foxes should do well to Consider , that High-Way-Men , and Other Criminals have as much to say for themselves , where there 's a Breach of Law , and Common Justice in the Case . This Instance of the Fox and the Gossips , comes to the Old Proverb ; that One may better Steal a Horse then Another look over the Hedge . FAB . CCLXIV . Capons Fat and Lean. THere were a Great many Cramm'd Capons together in a Coop ; some of 'em very Fair and Fat , and Others again that did not Thrive upon Feeding . The Fat ones would be ever and anon making sport with the Lean , and calling them Starvelings ; till in the End , the Cook was Order'd to Dress so many Capons for Supper , and to be sure to take the Best in the Pen : when it came to That once , they that had most Flesh upon their Backs , wish'd they had had Less , and 't would have been Better for ' em . The MORAL . Prosperity makes People Proud , Fat , and Wanton ; but when a Day of Reck-ning comes , They are the First still that go to Pot. REFLEXION . THE Fat Capons in This Fable , are the Rich , the Great , and the ( Externally ) Happy Men in the World. People Weigh Vertue , in Common Reputation , as they do Flesh in the Market , at so much a Pound . They Agree too in the Contempt of Men of a Less Size and Quality , and they Meet with the Same Fate in the End too , by a Just Judgment upon them for their Insulting Vanity . They are made the very Mark for Envy , and Avarice to shoot at : and Equally in danger of being Sacrific'd , either to Tyranny , or to Faction . The Poor , in fine , have This Consolation , that their Condition is safer , and Easier , then That of the Rich : And All People in the World will agree with Those Capons in the Fable , that it is better to Live Leaner then to Dye Fat. FAB . CCLXV. Oxen and a Piece of Timber . THE Timber was Complaining of the Ingratitude of the Oxen. How often , says the Timber , have I fed ye with my Leaves , and Reliev'd ye under My Shadow ? and for You to Drag me now at This rate , over Dirt and Stones ! Alas ! cry'd the Oxen : Do not you see how we Pant and Groan , and how we are Goaded on , to do what we Do ? The Timber Consider'd how Unwillingly they did it , and so Forgave them . The MORAL . What we are forc'd to do by an Over-ruling Power and Necessity , is not properly our Own Act. REFLEXION . 'T IS not the Thing that is Done , but the Intention in the Doing of it , that makes the Action Good , or Evil. There 's a Great Difference betwixt what we do upon Force , and what upon Inclination ; and the Good Will is never the less Obliging , though by some Unlucky Accident it should be Diverted to my Ruine . Where there is neither Privity , nor Consent , there can be no Malice , and Consequently No Crime , or Disobligation . For All other Misadventures Amount to no more in Truth , then That which we call Ill Luck , in the Common Accidents of Life , wherefore the Timber was in the Right to Forgive the Oxen here , and so shall We be too , if after the Doctrine , and Example of This Fable , we forgive one Another . FAB . CCLXVI. Trees Streight and Crook'd . THere was a Delicate Plantation of Trees that were All Well-grown , Fair and Smooth , save only One Dwarf among them that was Knotty , and Crooked , and the Rest had it in Derision . The Master of the Wood , it seems , was to Build a House , and Appointed his Workman to supply the Timber out of That Grove , and to Cut down Every Stick on 't that they found fit for Service . They did as they were Order'd , and This Ill-Favour'd Piece was left Alone . The MORAL . Celebrated Beauties are seldom Fortunate . REFLEXION . 'T IS a Felicity to be Plain , and Inconsiderable , where 't is Dangerous to be Otherwise . There are a Thousand Inconveniences that Attend Great Beauties and Fortunes , which the Poor and Deformed are Free from ; Not but that it is Better to fall Honourable in the Service of the Publique , then to Survive , in the Scandal of an Unprofitable , and an Inglorious Life . The Moral gives us also to Understand , that Pride will have a Fall , and that No Personal Advantages can either Justifie , or Protect Great Men in their Insolence over their Inferiors . The Beautiful Trees go all to Wrack here , and only the Mis-shapen , and Despicable Dwarf is left Standing . FAB . CCLXVII . A Swan and a Stork . A Stork that was Present at the Song of a Dying Swan , told her 't was contrary to Nature to Sing so much out of Season ; and Ask'd her the Reason of it ? Why , says the Swan , I am now Entering into a State where I shall be no longer in Danger of either Snares , Guns , or Hunger : and who would not joy at such a deliverance . The MORAL . Death is but the Last Farewell to All the Difficulties , Pains , and Hazzards of Life . REFLEXION . 'T IS a Great Folly to Fear that which it is Impossible to Avoid ; and it is yet a Greater Folly to Fear the Remedy of All Evils : For Death Cures All Diseases , and Frees us from All Cares . It is as Great a Folly again , not to Prepare our selves , and Provide for the Entertainment of an Inevitable fate . We are as sure to go Out of the World , as we are that ever we came In to 't ; and Nothing but the Conscience of a Good Life can Support us in That Last Extremity . The Fiction of a Swan's Singing at her Death , does , in the Moral , but Advise , and Recommend it to us , to make ready for the Chearful Entertainment of our Last Hour , and to Consider with our Selves , that if Death be so Welcome a Relief even to Animals , barely as a Deliverance from the Cares , Miseries , and Dangers of a Troublesome Life , how much a Greater Blessing , ought All Good Men to Account it then , that are not only Freed by it from the Snares , Difficulties and Distractions of a Wicked World , but put into Possession ( over and above ) of an Everlasting Peace and the Fruition of Joys that shall never have an End ! FAB . CCLXVIII . The Inconsolable Widow . THere was a Poor Young Woman that had brought her self e'en to Death's door with Grief for her Sick Husband , but the Good Man , her Father , did All he could to Comfort her . Come , Child , says he , We are , all Mortal : Pluck up a Good Heart my Girl ; for let the Worst come to the Worst , I have a Better Husband in store for thee , when This is gone . Alas Sir , says she , what d' ye talk of Another Husband for ? why you had as good have Struck a Dagger to my Heart . No , No ; If ever I think of Another Husband may — Without any more ado the Man dies , and the Woman Immediately breaks out into such Transports of Tearing her Hair , and Beating her Breast , that Every body thought she 'd have run Stark-Mad upon 't : But upon second Thoughts , she Wipes her Eyes ; Lifts 'em up , and cries Heaven's Will be done ; and then turns to her Father , Pray Sir , says she , About T'other Husband you were speaking of , Is he here in the House ? The MORAL . This Fable gives us to Understand , that a Widows Tears are quickly Dry'd up , and that it is not Impossible for a Woman to Out-live the Death of her Husband ; And after All the Outrages of her Funeral Sorrow , to Propose to her self many a Merry Hour in the Arms of a Second Spouse . REFLEXION . HERE 's the Figure of a Worldly Sorrow , and of a Worldly Love , drawn to the Life , from the Heart and Humour of a Right , Worldly Woman . Hypocrisie Out-does the Truth , in Grief , as well as in Religion . 'T is too Fierce and Noisie , to be Natural ; but the Ostentation supplies the Place of the Duty . If the Wives Transports had not been Counterfeit , they would have been as Certain Death as the Husbands Disease : For Flesh and Blood is not able to Bear up under so Intolerable a Weight . It is in short , only the Acting a Part , not the Discharge of a Flowing Passion ; she takes the Hint ; Plays her Roll ; Cries out her Set-Time , and when the Farce is over , betakes herself from her Infirmity to her Philosophy ; not forgetting the Politique Part all this while , of making her Mourning for One Husband , Prologue to the Drawing-on of Another . And This is not the Poor Woman's Case Alone , but many a Poor Man's too ; for the Extravagance holds for a Sick Wife , as well as for a Sick Husband . 'T is Custom , Practice and Good Manners , in fine , that in a Great Measure Rules This Affair . People Proportion their Griefs to their Hopes , and their Tears to their Legacies . There is as much a Fashion in the Mourning Face , as in the Mourning Dress ; and our very Looks must be in Mode , as well as Our Cloaths . This Hint Minds me of a Pleasant Droll of a Painter , to an Honourable Lady of My Acquaintance that was sitting for her Picture . Madam ( says he ) will your Ladyship be pleas'd to have your Lip drawn as they Wear 'em now ? It is a Notable Part of Good Breeding , to know When , and How , and how Much , and how Long to Cry ; and Every Thing must be done too as they do it Now. I speak This , as to the Method of a Widows Lamentations : But when the Husband 's Dead , the Play is Done ; and then it comes to the Old Bear-Garden Case , when the Bull had Toss'd a Poor Fellow that went to save his Dog : There was a mighty Bussle about him , with Brandy and Other Cordials to bring him to Himself again ; but when the College found there was no Good to be done on 't . Well Go thy ways Iacques , says a Jolly Member of That Society , There 's the Best Backsword-Man in the Field gone , Come Play Another Dog. The Sick Husband here wanted for neither Slops nor Doctors , and Every Thing was in a Hurry too in Both Places Alike . The Man Dies and the Woman Bethinks her self . Well , says she , There 's the Best Husband Gone that ever Woman had to do withal : But , Pray Sir , is T'other Husband in the House that you were speaking of ? What is all This now , but directly to the Tune of the Butcher's Backsword-Man , and Playing Another Dog ? FAB . CCLXIX . A Wench Parting with her Sweet-heart . A Common Wench was Wringing her Hands , and Crying her self to death almost ; and what was the Bus'ness forsooth , but she had Newly Parted with her Sweet-heart . Away , ye Fool you ( says One of her Neighbors ) to Torment your self out of your Life for such a Fellow as This ! Nay , says the Lass , I am not so much Troubled at Parting with the Man ; but he has Carry'd away his Coat too ; and truly , when he had given me All he had in the World beside , methinks I might e'en have had That too as well as All the Rest. The MORAL . Here 's a Mercenary Prostitute Drawn to the very quick , that lays her Profit more to Heart then her Love. REFLEXION . IT seldom falls out that a Common Mistress troubles her Head much with Particular Inclinations , though there are some Mercenaries so Generous yet , in the Way of their Profession , that rather then not Trade at all , they 'll Trade to Loss . But This was not the Case of the Sorrowful Wight here in the Fable : Her Trouble was the Loss of the Coat , not the Loss of the Man. 'T is the same Thing with Cheats and Sharpers , that 't is with Whores ; and the same Humour , in short , that we find in All Humane Beasts of Prey . There can be No Friendship where there 's Treachery ; but there are Degrees in Treachery it self ; As the Betraying of an Honourable Confidence , and of a sacred Trust , is the Basest of All Perfidies . This Shuffling Inclination shews it self in us Betimes ; and Children do Naturally Apply themselves to their Little Shifts and Frauds . Now 't is not much Amiss to let them Understand so much of the Roguery of the World , as to secure them from being Wheedled , and Impos'd upon : Provided that under Colour of Teaching them to Discover Abuses , they be not Encourag'd to Practice them : For He that perfectly Understands False Play , lies under a Dangerous Temptation , at some time or Other , to make Use on 't . And when he 's Once In , 't is no Easie Matter to get him Out again . Never was any Whore yet so Impudent as not to feel some Touch of Modesty and Remorse , upon the First False Step she made : But Wicked People Harden by Little and Little , and so go on by Degrees , till they are past all Sense either of Shame : or of Conscience . Cheating and Bawdry go together in the World , as well as in the Fable , and the Professors of the Trade are as Insatiable in the One way as they are in the Other . When they have left a Poor Devil no Flesh on 's back , they 'll Quarrel for his very Skin too , as the Iilting-Iade here did for her Cully's Coat , when she had left him Nothing else . FAB . CCLXX. A Fly upon a Wheel . WHat a Dust do I Raise ! says the Fly , upon the Coach-Wheel ? and what a Rate do I Drive at , says the same Fly again , upon the Horses Buttock ? The MORAL . This Fly in the Fable , is Every Trifling Arrogant Fop in Nature , by what Name or Title soever Dignify'd , or Distinguish'd . REFLEXION . THIS may be Apply'd to well-nigh All sorts of Vain Persons and Humours : As Those that Assume to Themselves the Merit of Other Mens Services . Those that Talk , and Think , and Bussle , as if Nothing were done without them . All Meddlers , Boasters , and Impertinents , that Steal away ▪ the Reputation of Better Men for their Own Use. The World is Full , in fine , of These Pragmatical Flies , that Value themselves for being In at Every thing , and are found Effectually , at last to be just good for Nothing . It is the Fortune , and it is the Humour of Weak and Trifling Men to Value themselves upon Idle and Trivial Matters ; and many times , in Truth , upon Just Nothing at all : That is to say , upon a False Perswasion that they Do Things , which they do Not do , and Govern Affairs wherein they have No Manner of Interest . They Place a Reputation also upon Things that a Sober Man would be out of Countenance to Own , and Contend for the Credit of being the Authors of Fooleries . What a Dust do I Raise , says the silly Fly ? And have we not Millions of Vain , Empty Pretenders in the World , that Talk at the same Rate , and with as Little Colour , either of Truth , or of Reason ? 'T was [ I ] carry'd such a Cause ; such a Debate , such a Question . 'T was [ I ] that Advis'd , Brought about , or Prevented This and That ; when yet upon the Upshot , This same [ I ] was no more then the Fool , that fancy'd he play'd upon the Organ , when he only Drew the Bellow . Whence comes it now that Men Arrogate to Themselves thus , where they have Nothing to do , and Claim a Title , as Matter of Credit , to the Weakest Things in the World ; but for want of Understanding the True Measures of Honour and Vertue : The Moral of This Vanity runs through All Degrees of Men , and All Functions . There 's Nothing so Great ; There 's Nothing so Little , as not to Afford Subject for This Busie and Over-Weening Conceit to Work upon ? No not from the Modelling of Common-wealths ; The Winning of Battels ; The Saving , or the Recovering of Kingdoms , to the very Flies Raising the Dust here in the Fable . FAB . CCLXXI. An Eele and a Snake . YOU and I are so Alike , says the Eele to the Snake , that Methinks we should be somewhat a-Kin ; and yet They that Persecute Me are affraid of You. VVhat should be the Reason of This ? Oh ( says the Snake ) because No body does Me an Injury but I make him smart for 't . The MORAL . In All Controversies They come off Best that keep their Adversaries in fear of a Revenge . REFLEXION . PATIENCE and Impunity , is an Encouragement to an Affront . The Divine Wisdom has appointed a Hell as well as a Heaven , to the End that Dread and Terror on the One Hand , may supply the want of Gratitude , Affection , and Good Nature on the Other : What is it but the Fear of Punishment that keeps the World in Order ? And what but the Awe we stand in , of Majesty , and Power , that Supports the Dignity of Government . This Moral runs through the whole History of our Lives , for 't is Every Man's Case from Top to Bottom . Princes Themselves , without Stings , are no Better then Drones ; and when the Sacred Character is Disarm'd , there 's no longer any Reverence to be Expected for the Person . When People find it Dangerous to Offend their Superiors , they 'll take care to Please them : And there 's as much Difference , upon This Point , between One Governor and Another ( the Resemblance notwithstanding ) as there is betwixt an Eele and a Snake . FAB . CCLXXII . Seamen Praying to Saints . IT Blew a Terrible Tempest at Sea once , and there was one Seaman took Notice that the Rest of his Fellows were Praying severally to so many Saints . Have a care my Masters , says he , what you do ; for what if we should All be Drown'd now before the Messenger can deliver his Errand : Would it not be Better , without going so far about , to Pray to Him that can Save us without Help ? Upon This , they turn'd their Prayers to God Himself , and the Wind presently fell . The MORAL . The Shortest , and the Surest Way of Doing Bus'ness is Best . REFLEXION . 'T IS Good to be sure , where our Salvation is at Stake ; and to run no more Risque of the Main Chance , then of Necessity Must. What needs any Man make his Court to the Servant when his Access is Open to the Master ? And especially when that Master is as ready to Give , as the Petitioners to Ask. A Wise Man will take the Nearest and the Surest Way to his Journy's End ; and Commit no Bus'ness of Importance to a Proxy , where he may do 't Himself . FAB . CCLXXIII . The Fishes and the Frying-Pan . A Cook was Frying a Dish of Live Fish , and so soon as ever they felt the Heat of the Pan. There 's no Enduring of This , cry'd one , and so they all Leapt into the Fire ; and instead of Mending the Matter , they were Worse now then Before . The MORAL . The Remedy is many times Worse then the Disease . REFLEXION . LET a Man's Present State be never so Uneasy , he should do well however to Bethink himself before he Changes , for fear his Next Remove should be Worse . This is according to the Common Understanding of the Allusion , though not so Agreeable perhaps to the True Reason of the Case : For it was not either Levity , or Impatience ; but intolerable Pain , and Absolute Necessity , that made the Fish shift their Condition : So that the Moral would have born This Doctrine rather : That where we have Certain Death before us , and only This Choice , whether it shall be a Speedy or a Lingring Death , That which puts us soonest out of our Pain ( though never so Sharp ) is the more Eligible of the Two. But to take it according to the Old Proverb now ; we Understand by [ Out of the Frying-Pan into the Fire ] That things go from Bad to Worse . FAB . CCLXXIV . A League of Beasts and Fishes . THE Beasts Enter'd into a League with the Fishes against the Birds . The War was Declar'd ; but the Fishes , instead of their Quota , sent their Excuse , that they were not able to March by Land. The MORAL . The Vanity of a Helpless Alliance . REFLEXION . THERE 's No Contracting of Alliances with Those that are out of Distance of Assisting in a Time of Need , in all Contracts , whether of Publique Alliance , and Commerce , or Particular Friendship , there must a Regard be had to Reciprocal Aid and Assistance , in case of any Distress ; So that All the Circumstances of Ability , Disposition , Scituation , Interest , &c. must be Taken into Thought , and Rightly Understood , before the Bargain be Struck ; for 't is a Scandalous Oversight to Err in any of the Essentials to a Prudential , and a Beneficial Agreement : By which is Intended , any sort of Defect , or Incapacity that may Obstruct , or Frustrate the End of the League . Those Contracts are Ridiculous , and Void in Themselves , that shall pretend to Oblige us against Nature . For 't is a Banter , not a Confederacy , to talk of Fishes Marching by Land , and Living out of their Element . FAB . CCLXXV . A Covetous Ambassador . A Certain Ambassador that was still Pester'd with Drums and Trumpets every where upon the Way of his Embassy , was willing to save his Money , and so had them put off still with This Answer : That his Excellence was in Deep M●…urning for his Mother , and in no Humour for Musique . The Drums and Trumpets were at least as much Troubled at the Tydings , as the Embassador Himself . This News came to the Ear of a Person of Honour , who presently made him a Condoling Visit. Pray , my Lord ( says the Noble-man ) how long may your Mother have been Dead ? Why , says the Ambassador , 't is now a Matter of Forty Years , which Expounded the Riddle , and put an End to That Controversy . The MORAL . There is a Certain Agreeable Way of Fooling betwixt Iest and Earnest , that carries both Pleasure and Profit along with it ; for it saves a Man's Money One way , and his Credit Another . REFLEXION . ACCORDING to the Old Moral , Covetous Men will make any shift to save Money : But this Allusion is the least Part of the Business . 'T is no Easy Matter for People in many Cases to save their Money , and their Credit Both : But the Best Thing to be done , in the Disguise of a Base , and Sordid Humour , is the Managing of the Imposture with a Good Grace , and in such a Manner , that if a Man carries it off , there 's so much Money sav'd ; and if he be Detected , there will be something Pleasant in the Frolique to Atone for a Secret Narrowness of Heart . At this Rate of a Pretended Freak , or Whimsy , a Great many other Corruptions , and Imperfections may be so Palliated , as to take off much of the Scandal of them ; for many a Wicked Thought is so Varnish'd over in the Practice , as to pass Muster among the Gay Arts of Gallantry and Conversation . The Thing above all Others to be Wish'd , Study'd , and Endeavour'd , is to have a Clear Mind , and to Lead a Life in so Conscientious a Probity of Manners , as in Thought , Word , and Deed , to make Good the Character of an Untainted Honest Man : But where This Discipline shall be found too Strict for Flesh and Bloud , ( and there 's no Living up to the Rigorous Exactness of Purity , and Justice ) it will in such a Case , be the Best of a Bad Game to keep Clear of Open Offence , and to give the Infirmity the Best Face that the Matter will bear . As the Ambassador , betwixt Jest and Earnest , Cast a Cloak of Raillery over his Avarice . FAB . CCLXXVI . An Old Friend and a Cardinal . AN Ingenious Cavalier , hearing that an Old Friend of his was Advanc'd to a Cardinalate , went to Congratulate his Emmence upon his New Honour . Pray Sir , says the Cardinal , looking strangely upon him , Give me the Favour of your Name , and of your Bus'ness . I am come , says the Cavalier to Condole with your Eminence , and to tell you how Heartily I Pity Men that are Over-charg'd with Dignity and Preferment ; for it turns Peoples Brains to that Degree , that they can neither See , nor Hear , nor Understand , like Other Men ; and makes them as Absolutely to Forget their Old Friends , as if they had never seen them before in their Lives . The MORAL . Honours Change Manners . REFLEXION . THIS is a Reproof to the Pride and Vanity of Those Men , that when they come to be Advanc'd Themselves , forget all their Old Friends and Acquaintance , even Those that Rais'd them . This Fable is Humane Nature to the very Quick , only it has Two Handles to 't , and it would not be Fair to take it in the Worst Sense , without somewhat of an Apology , or an Excuse for 't , where 't will bear a Better . It is almost as True in Philosophy as it is in Fact , and Common Practice , that Honours Change Manners . Men Assume other Thoughts ; Other Opinions of Themselves ; Nay , and almost Another Nature , when they Contract other Interests . The Stamp of Dignity Defaces , in some People the very Character of Humanity ; and Transports them to such a Degree of Haughtiness , that they reckon it below the Quality of a Great Man to Exercise either Good Nature , or Good Manners : As if Dignify'd Flesh and Bloud were not of the same Composition with other Men. Now what does all This Arrogance Amount to , more , then the Pride of an Ass in his Trappings ; when 't is but his Masters taking away the Top-Knot , to make an Ass of him again . But we are yet to Distinguish betwixt Those that take State and Distance upon them , purely out of Pride and Humour , and Those that seem to do the same Thing , ▪ tho in a Compliance with the Necessity of their Affairs . It is Impossible for a Publique Minister to be so Open and Easy to All his Old Friends and Acquaintance , as he was in the State of his Private Condition ; and at the same Time , to Attend the Necessary Functions of his Office : But This may be All help'd out yet , by an Affability of Address , without any Offence , either to his Bus'ness , or to his Duty . A Word , an Action , a Countenance , Manag'd with Honour and Discretion , is sufficient to Uphold the Reputation of his Character ; for there are Articificial Ways of telling People what a Man Would do if he Could , without a Surly Ostentation of an Unwillingness to do the Things , that Effectually are not in his Power . A Good Word , they say , Costs no more than a Bad : Beside that in the Cardinals Forgetting his Old Friend here , he did more Forget Himself . FAB . CCLXXVII . A Young Droll and a Crooked Old Man. A Gibing Young Knave happen'd to meet an Old Man , whose Age and Infirmity had brought his Body to the Shape of a Bent Bow. Pray Father ( says he ) will you sell your Bow ? Save your Money ye Fool you , says T'other ; for when you come to my Years , you shall have such a Bow for Nothing . The MORAL . He that would not live to be Old , had best be Hang'd when he 's Young. REFLEXION . 'T IS Irreverent , and Unnatural , to Scoff at the Infirmities of Old Age , since there 's no Avoiding them but by Dying Betimes . We are all Born to Die , and Every jot as Certain that we shall go Out of This World , as that we are already come into 't ; but whether by a Natural , or a Violent Death , we know not . Time and Humane Frailty will bring us to our End without the Help of any Contingencies , or Distempers by the By ; So that our Decays are as much the Work of Nature , as the First Principles of our Being : And the Boy 's Conceit of the Crooked Bow here , is no better then a Blasphemous Way , of making sport with the Course of Providence : Beside the Folly of Scoffing at That in Another , which we our selves are sure to come to at Last , or Worse . FAB . CCLXXVIII . An Old Fellow , and a Young Wench . THere was a formal Piece of Gravity that had liv'd to about Threescore and Ten , without ever so much as knowing a Woman from a Weather-Cock . The Devil Ought him a Shame , and paid him both Interest and Principal , in making the Old Doting Fop Marry a Young Girl . He would be often Complaining afterward , how Unluckily he had Disspos'd of his Time. When I was a Young Man , says he , I wanted a Wife , and now I 'm an Old Man , my Wife wants a Husband . The MORAL . The Common Fate of Unequal Matches , Especially in the Case of an Old Fellow , and a young Wench , where the Humour is as Contrary as Summer and Winter , Light and Darkness , or Day and Night . REFLEXION . THERE 's Nothing Good , or Natural , that 's out of Season . Nay the most Obliging Offices in Nature , and the Greatest Blessings under the Sun , lose much , both of their Value , and of their Rellish , when they 're Mistim'd . FAB . CCLXXIX . An Eagle and a Pye. THere was a Pert-Dapper Spark of a Mag-Pye ; that fancy'd the Birds would never be well Govern'd , till he Himself 〈◊〉 come to sit at the Helm . In This Freak he Petition'd 〈◊〉 Eagle to take him into the Cabinet ; For , says he , I have 〈◊〉 〈◊〉 Turn of a Body for 't . I have my Tongue , and my Heels at Command ; and can make as much Noise and Bussle , to as little purpose , as any He perhaps that flies between a Pair of VVings . He was going on in the History of his Qualifications , when the Eagle Graciously told him , how sensible he was of the Volubility both of his Tongue , and of his Manners , and so of his Faculties and Good Breeding ; but , says he , you are so Confoundedly given to Squirting up and down , and Chattering , that the VVorld would be apt to say . I had Chosen a Iack-Pudding for a Prime Minister . The MORAL . Great Babblers , or Talkers are a sort of People not fit either for Trust , Bus'ness , or Conversation . REFLEXION . THE World is like to be well Govern'd , when Pyes and Daws shall take upon them to set up for Philosophers , Doctors of the Chair , and Men of State and Government . Things are Mightily out of Order in That Quarter , especially when Vain Fools come to be admitted into Business upon the Credit of their Own Word . The Importunity of such a Fop is Excellently set forth in the Qualifications of This Pye ; for he Enforces the Reason of his Pretence , by the Clearest Arguments in the World against Himself . He would be a Statesman , because he is a Buffoon , as if there went no more to the Making of a Councellor , then the Faculties of a Merry-Andrew , or a Tumbler . Here 's the Confident Ambition of a Foolish Twattling Pretender , on the One Hand , and a Just Reproof of him , in a most Reasonable Refusal , on the Other ; to Teach us , that the Want of Shame , Brains , or Good Manners , does not presently Entitle Every little Skip-Iack to the Boards-End in the Cabinet . But Our Eagle here was not a Prince to Advance the Ministers of his Pleasures , to be Ministers of State , and to make his Sport his Bus'ness . FAB . CCLXXX . A Country-man and a Mouse . THere was a Pleasant sort of a Poor Fellow had his House a fire ; but his Misfortune did not make him lose his Good Humour . As it was all in a Flame , out Bolts a Mouse from the Ruines , to save her self : The Man Catches her , and throws her back again . VVhy thou Ungrateful VVretch ( says he ) to leave thy Friend now in Adversity , that gave thee thy Bread in his Prosperity . The MORAL . ' T is a Barbarous Faculty , an Ill Natur'd Wit ; that will rather Expose the very Life and Reputation of a Friend , then lose the Opportunity of a Iest. REFLEXION . 'T IS the Practice , but it is the Baseness of the World too , for Men to Govern themselves Wholly by their Interest , and to Abandon All that 's Sacred and Honourable , for the saving of their Own Skins . Thus , says the Moral ; but the Conceipt was not worth the Life of the Poor Creature , and therefore the Allegory not to be Recommended ; because it sets up a False Principle . There was place for Honour , Dignity of Mind , and Humanity to shew it self , in the Case , though but to a Poor Mouse : And there 's Nothing to be said in Defence of the Wanton Cruelty of Sacrificing a Life to a Jest : But to come now to the Ungrateful Point , the Bare Innuendo of it would stare so many People in the Face , that it were better pass'd over in silence ; for the Moral drawn out at length , would be a Satyr against Mankind . And Millions of Men that carry their Heads High in the World , would fall under the Lash of the Countryman's Exclamation here . FAB . CCLXXXI . A Sick Hermit . THere was a very Good Man , that in the Five and Twentieth Year of his Age , fell into a Desperate Fit of Sickness , the Doctors sat upon him , and the Whole College were of Opinion , that there was no saving of his Life without the Use of a Woman . The Poor Man lay Humming and Hawing a good While , betwixt the Sin and the Remedy ; but in the End , he gave up himself wholly to the Physicians , to do with him as they thought fit . Upon this , the Doctors , by Consent , put a Good Armful of Warm Womans Flesh into the Bed to him , by way of a Recipe , and so lay'd him to Rest , till about some Two Hours after : When they came to see how the Prescription had Wrought ; and there did they find the Poor Religious , Tearing his Hair , Beating his Breast , and Groaning as if his very Heart would break . So they fell presently to Reasoning , and Casing upon the Matter with him , and laying Comfortable Distinctions before him betwixt the Morality , and the Necessity of what was done . No , No , Gentlemen , says he , My Grief is not thereabouts ; but it goes to the Heart of me to think how long I have liv'd in Ignorance ; and that This Fit of Sickness should never take me sooner . The MORAL . Flesh is Frail : When a Strong Appetite , and a Troublesome Vertue Meet in Competition , 't is a Hard Matter for a Man to Resist the Temptation . REFLEXION . WE may gather from hence , first , that People are Flesh and Blood in a Cell , as well as in a Palace . 2ly . That it is a very great Mastery , for a Man to stand Firm , in a Case , where Humane Frailty , Violent Inclinations , and the Preservation of Life it self , are in a Conspiracy against his Vertue . 3ly . That a very Pious Good Man may think himself Better then he Is , for want of an Occasion to try the Force of his Goodness and Resolution . 4ly . That when the Flesh and the Devil have once got the Better of a Scrupulous Conscience , it puts a Man past All Sense of Shame , as well as of the Sin ; to the Degree of Glorying in his Wickedness . The Holy Man was not so much Troubled , it seems , at the Use of the Remedy , as that he had not try'd the Experiment sooner . You may Talk what you will ( says Lais ) of your Philosophers and Learned Men ; but I have as many Visits from Those Sparks as from Other People . And she was much in the Right on 't . FAB . CCLXXXII . A Rich Man and a Foolish Servant . A Rich Man had a Certain Block-headed Fellow to his Servant , and the Master would be saying to him at Every Turn , VVell ! Thou art the very Prince of Fools ! I would I were , says the Man , in a Sawcy Huff once , for I should be the Greatest Emperor upon the Face of the Earth then , and You Yourself should be One of My Subjects . The MORAL . The Only Universal Monarch is the King of Fools ; for the Whole Race of Mankind are his Subjects . REFLEXION . THE Whole World is full of Fools , only He that 's the Least One is the Wisest Man. This would have been Well , if the Moralist had not given the Block-headed Servant too much Priviledge : But the Ill Manners is suitable enough however , to the Character . It was such a kind of a Course Complement that Scotus put upon Charles the Bald , as they were Sitting together at a Table . The Emperor ask'd him Quid Interest ( says he ) inter Scotum & Sotum , Playing upon the Conceit of Scot and Sot [ Mensa ] says he . That is to say , the Table is between the Scot and the Sot : And so with the Liberty of a Buffoon , the School-man turn'd the Sot upon the Emperor , in Law-Latin : This Booby's Answer in the Fable , as Unmannerly as it was , had yet a Great deal of Truth in 't ; for He that can Advance himself to be King of Fools , may be Honestly Reputed within a Hairs Breadth of an Universal Monarch . FAB . CCLXXXIII . A Widow had a mind to Marry . WELL ! says a Widow in Confidence to a Friend of her's . I am Utterly Undone for want of a Sober , Provident Husband , to look after my Estate , and there 's No bodies Advice that I had rather have than Yours . But pray , will you take This Along with ye too ; that for the Course , Common Bus'ness of Matrimony , as I am an Honest VVoman , the very Thought on 't turns my Stomach ; Very well , says the Confident , and now I know Your Mind , it shall go Hard but I 'll Fit ye . The Good VVoman went her way for the Present , and the Next Day came to her again , quite Overjoy'd that she had found out a Man so Absolutely for her Turn . I have Provided ye a Man ( says she ) of Industry and Integrity ; and one that Perfectly Understands all sorts of Bus'ness ; and then for Turning Your Stomach , My Life for Yours Madam , he 's not in Condition to Trouble with any Qualms That way . Away , Ye Fool You , says she ; I Hate the Infirmity , though I Love the Vertue . The MORAL . Women are All of a Make , and in some Things , most of them in a Mind . One Woman feels Another Womans Pulse in her Own Veins ; and there 's no Halting before Cripples . REFLEXION . THERE 's No Disputing with a Man that denies Principles , and there are Certain Precognita in the Motions of Flesh and Blood , as well as in the Philosophy of the Schools : In which Cases , we Understand our Duty without a Teacher , and Acquit our selves as we Ought to do , without a Prompter . That is to say , there are some Certain Fundamentals of Natural Iustice , that we take for Granted , and Trust One Another for ; as in the Proposition of our Widow here in the Fable , without any Need of Articles for the Performance of Covenants . The Widow , in short , play'd the Gipsie , and so did her Consident too in pretending to Believe her : But there 's No Catching Old Birds with Chaffe , for One Woman reads the Heart of Woman-kind in her Own Breast . She was a Fool to be Mealy-Mouth'd , where Nature speaks so Plain . There may be Exceptions 't is True , to a General Rule , but None to an Universal . It was No Ill shift however , to come off withal , that in dispite of All her Aversions , she was not yet for making a Vertue of a Necessity . The Publisher of Mr. Seldens Table Talk , Tells of a Girl that was worth Forty of Our Widow here , and an Honest Down-right , Plain Dealing Lass it was . The Wench was just newly Marry'd , and so soon as ever the Job was over , Pray Mother , says she , must not I go to Bed now ? No , No , Child , says Mamma , You must take Your Dinner first ; Oh says the Girl , and Then go to Bed I warrant ye . No , my Dear , not yet says the Mother , You must Dance after Dinner . Ay , Ay , says the Girl again , and Then to Bed. No , No , says T'other , You must Sup first , and then Dance again . Ay , Ay , and Then to Bed , says the Bride . This Girl did but speak the Widows Mind ; for let Flesh and Blood pretend what it will , to Bed , to Bed , will be the Bob of the Song . FAB . CCLXXXIV . Town-Dogs and Country-Dogs . 'T IS a Common Thing upon the Passing of a Strange Dog through a Town , to have a Hundred Curs Bawling at his Breech , and Every Yap gets a Snap at him . There was One Particular Dog , that when he saw there was No saving his Skin by Running away , Turn'd upon his Pursuers , and then found upon the Tryal , that One set of Teeth was worth Two pair of Heels ; for upon That Resolution , they All fell off , and Sneak'd their Way . A Captain took Occasion once to Apply This Instance to his People . Fellow-Soldiers ( says he ) take This for a Rule , Those that run away are in more Danger than the Others that stand the Shock . FAB . CCLXXXV . A Snake to Iupiter . A Snake that found himself Persecuted by Men , appeal'd to Iupiter for Relief ; who told him that it was his Own Fault ; for ( says he ) if you had but Bit the First Man that Affronted ye ; the second would have taken Warning by 't . The Moral of the Two Fables above . The putting up of One Affront draws on Another . REFLEXION . THIS is No Ill Emblem of the Common People ; that are Insolent so long as they are Fear'd , and Shrink , where they find Danger ; for their Courage is Calculated to the Opinion they have of the Enemy . It is the Nature of All sorts of Mungril Curs , to Bawl , Snarle , and Snap , where the Foe flies before them ; and to Clap their Tails between their Legs when an Adversary makes Head against them . There 's Nothing , in short , but Resolution , to carry a Man through All Difficulties : And since it is so Absolutely Necessary , the sooner it is Taken up , the Better it succeeds . 'T is a Matter of very Evil Consequence , to let the Rabble offer Publique Affronts Gratis . A seditious Word leads to a Broyl , and a Ryot Unpunish'd , is but next door to a Tumult : So that the Bearing of One Indignity draws on Another . Bite the First Man that Affronts ye , and y' are safe for ever after . FAB . CCLXXXVI . The Frogs and Tortoises . AS a Company of Frogs were Trifling and Playing up and down in a Meadow , some Tortoises , that look'd on , were Mightily Troubled that they could not do so too , but taking Notice a while after how These Frogs were Pick'd up , and Destroy'd , by Birds and Fishes : Well ( says One of 'em ) 't is better to Live Dull , and Heavy , then to Dye Light and Nimble . The MORAL . Every Part and Creature of the Universe has it's proper Place , Station , and Faculties Assign'd , and to Wish it Otherwise were to find fault with Providence . REFLEXION . THAT which Nature has Allotted us is best for us , and it is Great Folly and Wickedness for People not to be Content , and Thankful for the Great Creator of All Things . No Man knows Himself , or Understands his Own Condition , but by Comparison , and upon Experience . Our Wishes , many times , are Mortal to us : and the very Granting of our Prayers would but serve to make us still more and more Miserable . The Tortoises Shell was a Clog and a Burden , till they found it Necessary for the Defence of their Lives ; and they Envy'd the Easiness and the Lightness of the Frogs , till they saw them Joll'd to pieces , and Devour'd for want of a Buckler to Cover , and Protect them . But they came then to be of the Beggar 's Mind , that stood Gaping at my Lady Devonshires Funeral : Here 's a Brave Sight , says she , and yet I Gad Bess , for all That , I had rather be a Live-Begger then a Dead Countess . The Moral Concludes in this , that there can be No Thought of Security , or Quiet in This World , but in a Resignation to the Allotments of God and Nature . If the Tortoises had had their Wish , they had been Pick'd up among the Frogs . FAB . CCLXXXVII . The Mice and the Oxe . THE Mice found it so Troublesome to be still Climbing the Oak for Every Bit they put in their Bellies , that they were once about to set their Teeth to 't , and bring the Acorns down to them ; But some Wiser then some ; and a Grave Experienc'd Mouse , bad them have a care what they did ; for if we Destroy our Nurse at present , Who shall Feed us hereafter ? The MORAL . Resolution without Foresight is but a Temerarious Folly : And the Consequences of Things are the First Point to be taken into Consideration . REFLEXION . 'T IS Ill done for any Man to Consult his Present Ease and Profit , without Computing upon the Trouble and Loss that may Ensue . 'T is not safe to make any Present Resolutions without a Considerate Prospect into the Future . This is abundantly Moraliz'd in several Other Places . But the Mouses Question of Who shall Feed us hereafter ? goes a great way in the Resolution of All These Cases . FAB . CCLXXXVIII . A Run-away Dog and his Master . THere was a Bob-Tayl'd Cur , cry'd in a Gazette , and One that found him out by his Marks , brought him home to his Master ; who fell presently to Reasoning the Matter with him , how Insensible , and Thankless a Wretch he was , to run away from One that was so Extream Kind to him . Did I ever give you a Blow in my Life , says he , or so much as One Angry Word , in all the time that ever you serv'd me ? No , says the Dog , not with Your Own Hands , nor with Your Own Lips ; but you have given me a Thousand and a Thousand by your Deputy ; and when I 'm Beaten by my Master's Order , 't is my Master Himself , I reckon , that Beats me . The MORAL . In Benefits as well as Injuries 't is the Principal that we are to Consider , not the Instrument . That which a Man does by Another , is in Truth and Equity his own Act. REFLEXION . THE Master here deals with the Dog , as Great Officers deal many times with Honest , Well-Meaning Men at Court. They speak 'em Fair Themselves , and Murder 'em by their Deputies : But still , That which is done by the Principals Order , or with his Privity , or Approbation , is the Principals Act. The Servant is but the Master's Instrument in the Case , as the Cudgel is the Servants ; and they are Both under the same Command . When a Man happens to be Kill'd , we do not Impute the Murder to the Weapon that did the Execution , but to Him that Manag'd it . This is much after the way of Treating Elephants . When an Elephant is taken in a Pit-fall , He that is design'd for the Master and Keeper of him , sets Other People to Prick and Teize him , and Then In comes He Himself , and under Pretence of taking his Part , falls foul upon his Enemies , and Rescues him . The Elephant takes This Man now for his Friend ; Whereas , upon the Whole Matter , it was by His Order that he was both Taken and Beaten . There 's Nothing more Frequent then This Shamming Way of Confederacy , betwixt Two Men in Power ; when an Honest Patriot , for the Purpose , or a Loyal Subject is to be made an Owl of ; by Consent of them Both. The One Affronts him , while the Other Cajoles , and Pities him ; Takes up his Quarrel , shakes his Head at it ; Claps his Hand upon his Breast , and then Protests , and Protests , he Wonders at his Heart that any Lord should have so Little Honour as to Treat an Honest Gentleman at This rate . A Friend of mine has been at This sport many and many a time : And now upon the Whole Matter , This is no more at last then a Concerted Intrigue betwixt a Brace of Sharpers , that Laugh all the while at the Whole Roguery in their Sleeves . The Masters Good Words are a Greater Mortification to the Dog , then the Servants Blows . FAB . CCLXXXIX . The Birds and Beetles . THE Birds were in a Terrible Fright once , for fear of Gun-shot from the Beetles . And what was the Bus'ness but the little Balls of Ordure that the Beetles had Rak'd together , the Birds took for Bullets : But a Sparrow in that Company , that had more Wit then his Fellows , bad 'em have a Good Heart yet , for how shall they reach us in the Air , says he , with Those Pellets , that they can hardly Roll upon the Ground . The MORAL . Many People apprehend Danger where there 's None , and reckon themselves sure where there Is , for want of taking the True Measure of Things , and laying Matters Rightly together . REFLEXION . VAIN Fears and Imaginations Cast a Mist before our Eyes , and not only Represent Real Dangers Greater then they Are , but Create Fantastical Difficulties , where in Truth there are None at all . The Birds were in a Mortal Apprehension of the Beetles , till the Sparrow Reason'd them into a Better Understanding of the Matter . How should they Hurt us in the Air , says the Sparrow , with Those Pellets , that they can hardly Move upon the Ground , which brought the Point to an Issue upon a very Logical Conclusion . FAB . CCXC. A Bear and Bees . A Bear was so Engag'd once at the Stinging of a Bee , that he ran like Mad into the Bee-Garden , and Over-turn'd All the Hives , in Revenge . This Outrage brought them Out in Whole Troops upon him ; and he came afterwards to Bethink himself , how much more Advisable it had been to Pass over One Injury , then by an Unprofitable Passion to Provoke a Thousand . The MORAL . Better pass over an Affront from One Scoundrel , then draw the Whole Herd of the Mobile about a Man's Ears . REFLEXION . WE are to learn from hence , the Folly of an Impotent , and Inconsiderate Anger . ; , and that there 's no Creature so Contemptible , but by the Help of Resolution , and of Numbers , it may Gain its Point . The Heat and Thirst of Revenge does but Hurry People from Less Mischieves to Greater ; As One Hasty Word , or Blow , brings on a Thousand . There 's no Opposing the Torrent of a Head-strong Multitude ; for Rage and Despair give Courage to the most Inconsiderable , and the most Fearful of Creatures . Had it not been Better now to have pass'd over the Affront of one Spiteful Creature , than to Provoke and draw on upon Himself the Outrage of a Thousand ? FAB . CCXCI. A Fowler and a Chaffinch . A Fowler that had Bent his Net , and laid his Bait , Planted himself in the Bird-Catcher's Place , to Watch for a Draught . There came a Great Many Birds One after Another , that Lighted , and Peck'd a While , and so away again . At This rate they kept Coming and Going all the Day long ; but so few at a time , that the Man did not think 'em worth a Pluck . At last , when he had Slipt All his Opportunities in hope of a Better Hit , the Evening came on , and the Birds were gone to Bed , so that he must either Draw then or not at all ; and in the Conclusion , he was e'en fain to content himself with one Single Chaffinch , that had the Misfortune to be Later abroad then her Fellows . The MORAL . Men are so Greedy after what 's to Come , which is Uncertain , that they Slip present Opportunities , which are never to be Recover'd . REFLEXION . DELAYS are Dangerous . The very Instant is All that we can call our Own , The Rest , is either Chance , or Fate . The Case of the Fowler and the Chaffinch , reaches to All the Pretensions of Humane Life . Every Man Living has a Design in his Head upon something or other , and Applies himself accordingly toward the Attaining of his End ; whether it be Honour , Wealth , Power , or any other sort of Advantage , or Settlement in the World. Now he that would take a True Measure how to Proceed , should say to himself , This is the Thing I would be at . This or That in such a Proportion will do my Bus'ness ; And This Nick of time is the Critical Occasion for the Gaining of such , or such a Point . I 'll take it while 't is to be had . He that may be Well , and Will not , in hope of being Better , runs the Risque of getting Nothing at all ; and so Parts with a Moral Certainty in Possession , for a Wild , and a Remote Possibility in Reversion . Lost Opportunities are never to be Recover'd . 'T is Good Discretion , when we cannot Command what we would have , to Compound for what we May , and not to call any thing Ill Luck , which is in Truth Ill Manage . 'T is a Weakness to be Sollicitous for more then enough , and to Hazzard All by Grasping at too much . All Covet , All Lose ; for Avarice , whether it Succeeds or not , is but a kind of Beggary ; and he that Wants More , has as Good as Nothing at all . The Bird-Catcher slipt his Time here , and makes Good the Old Vulgar Saying ; ha' Nay . FAB . CCXCII . A Soldier and Two Horses . A Soldier that had One Excellent Horse already , bought Another that was not Half so Good , and yet he took more Care of That , then of the Former . Every body Wonder'd at the Humour of it , considering that for Beauty , or Service , the Latter was not Comparable to the Other . Ay , but says One , 't is Natural to be Kind to the Last Commer . The MORAL . Our Likings or Dislikes are Founded rather upon Humour and Fancy then upon Reason . Every thing pleases us at First ; and Nothing Pleases us Long ; and we shift only to Try if we can Mend our selves in the Next Choice . REFLEXION . WE are apt to put a Value upon Things for their Novelty , rather then for their Vertue : and the same Levity holds toward Women , Friends and Acquaintances : Nay , and Governments too ; for People seldom Change for a Better . All Civil Constitutions have their Failings , and the Unhinging , even of the Worst of Governments brings on an Anarchy , which is yet Worse ; for it lays All in Rubbish : And we have no Better Security for the Next State of Things , then we had for the Former , but still for Variety sake , we go on Chopping and Changing our Friends , and our Masters , as well as our Horses ; and with the Soldier , out of a Sickly Levity , like the Last Best whatever it be . FAB . CCXCIII . A Spaniel and a Sow . I Wonder ( says a Sow to a Spaniel ) how you can Fawn thus upon a Master that gives you so many Blows , and Twinges by the Ears . Well ( says the Dog ) but then set the Good Bits , and the Good Words he gives me , against Those Blows and Twinges , and I 'm a Gainer by the Bargain . The MORAL . He that will Live Happily in This World must Resolve to take the Good and the Bad Thankfully and Contentedly One with Another . REFLEXION . WITHOUT a Strict Hand over us in the Institution of our Youth , we are in danger to be Lost for ever . He that Spares the Rod , Hates the Child ; and the Severity of an Early Discipline is One of the Greatest Obligations that a Son can have to a Tender Parent . This we shall find to be True , if we do but set the Good against the Bad , as the Dog did , the Bits against the Knocks , and then Ballance the Account . FAB . CCXCIV. Oxen and Timber . WHY don't you Run and Make Hast ? cry'd the Timber in the Cart , to the Oxen that Drew it ? The Burden is not so Heavy sure . Well! ( said the Oxen ) if You did but know Your Own Fortune , you 'd never be so Merry at Ours . We shall be Discharg'd of our Load so soon as we come to our Journies End , but You that are Design'd for Beams and Supporters , shall be made to bear till your Hearts break . This Hint brought the Timber to a Better Understanding of the Case . The MORAL . 'T is matter of Humanity , Honour , Prudence , and Piety , to be Tender One of Another ; for no Man Living knows his End , and 't is the Evening Crowns the Day . REFLEXION . IT is both Base , and Foolish , to Insult over People in Distress , for the Wheel of Fortune is Perpetually in Motion , and He that 's Uppermost to day , may be Under it to Morrow . No Man knows what End he is Born to ; and it is Only Death that can Pronounce upon a Happy or a Miserable Life . When the Timber , made sport with the Oxen for the Drudgery they Labour'd under , Little did they Dream of the Greater Oppression they were to Undergo Themselves . FAB . CCXCV. A Goldfinch and a Boy . A Goldfinch gave his Master the slip out of the Cage , and he did what he could to get him Back again , but he would not come . Well! says the Boy , You 'll live to Repent it ; for you 'll never be so well Look'd to in any Other Place . That may very Well be , says the Bird ; but however , I had rather be at my Own Keeping then at Yours . The MORAL . Never Well ; Full nor Fasting . REFLEXION . MEAT , Drink , and Ease can never make any Man Happy that wants his Liberty . No , nor any Man that Has it neither ; for we are never Well , either with much or Little. Whatever we Have , we Want something else , and so go on Wanting and Craving , till Death takes us off in the Middle of our Longings . He that 's a Pris'ner , is Troubled that he cannot go whither he Would ; And He that 's at Large , is as much Troubled that he does not know whether to Go. The One Stands still ; and the Other Loses his Way . Now 't is not Necessity , but Opinion , that makes People Miserable , and when we come once to be Fancy-Sick , there 's No Cure for 't . A Man may have his Heels at Liberty , and yet be a Slave to Impotent Affections , and Troubled Thoughts . But This is not , upon any Terms , to Undervalue the Blessing of a Natural Freedom ; and the Goldfinch was Undoubtedly in the Right , when he was once out of the Cage , not to be Whistled back again , if it had not been that he carry'd his Snare along with him . FAB . CCXCVI. A Droll and a Bishop . THere was a Roguy Wag of a Droll that had a Mind once to put a Trick upon a Hard , Close-Fisted Bishop : so he went to him upon the First of Ianuary to Wish him a Merry New-Year on 't , and begg'd a Five Guinea Piece of him for a New-Years-Gift . Why , the Man 's Mad ( says the Prelate ) and I believe he takes Me to be so too . Dost think I have so Little Wit , as to Part with such a Gob of Money for God-a-Mercy ? Nay , my Lord ( says the Fellow ) if That be too much , let it be but a Single George , and I 'll be Thankful for 't ; But That would not do Neither . He fell next Bout to a Copper Farthing , and was Deny'd That too . When the Fellow saw that there was no Money to be got , Pray ( My Lord , says he ) let me beg your Blessing then . With all my Heart ( says the Bishop ) Down on your Knees , and You shall have it , No , My Lord ( says T'other ) 't is My Turn now to Deny ; for if You Your self had thought That Blessing worth a Copper Farthing , you 'd never have Parted with it . The MORAL . No Penny , No Pater Noster , does not hold in All Cases ; for the Penny and the Pater Noster do not go always together . REFLEXION . THERE 's No Corruption like Ecclesiastical Avarice ; No Cruelty so Merciless as That of a Debauch'd Church-man . 'T is the Devil's Master-Piece to begin There ; for he knows very Well , that the Scandalous Examples of a Perfidious , and an Apostate Clergy , are the Ready Way to bring the Holy Order of Priesthood it self into Odium , and Disgrace . Here 's Your Church , they cry presently ; as if the very Function were Unhallow'd by the Mercenary Practices of some Backsliding Members of That Communion . Let them Live as they Preach , and Preach as they Ought , and let there be No Moralizing in the Pulpit upon the Fable of the Man , and the Satyr , by Blowing Hot and Cold out of the same Mouth . There are Symoniacal Contracts on the Buying-side , as well as on the selling , when People shall Preach One Doctrine to get Into a Living , and the Contrary to Keep it . What is This , but the Selling of the Truth , and of Souls , for Money ; and the Prostituting of All that 's Sacred , for the saving of their Skins and their Stakes ? Not but that Charity is Free , and much at the Discretion of Him that is to Exercise it . It is Free , I say , to All Intents and Purposes , as to any Legal Coercion upon it , though at the same time , in Point of Conscience , a Man may lye under the Obligation of an Indispensable Duty . So that without forcing the Drift of this Fable , the Bishop is not to Blame here , the Matter simply Consider'd ; for the First , Second , or Third Denyal , or for All together ; for such Circumstances may be Suppos'd , with a regard to the Manner , Time , and Person , as might not only Acquit him for the Refusal , but have Reflected upon his Conduct , and Prudence , if he had Granted the Request : So that ( with Veneration to the Divine Institution it self , and to Those that Live up to 't ) we are to take This for the Figure of a Loose and a Covetous Prelate , that Disgraces his Character by his Conversation , and sets a Higher Rate upon a Copper Farthing then upon an Apostolical Benediction . Now if This Bishop could have said , Silver and Gold have I None , the Author of This Fable would have Absolv'd him . FAB . CCXCVII. A Lapwing Preferr'd . UPon a General Invitation to the Eagles Wedding , there were several Birds of Quality among the Rest , that took it in Heavy Dudgeon to see a Lapwing Plac'd at the Upper End of the Table . 'T is true , they cry'd , he has a kind of a Coxcomb upon the Crown of him , and a Few Tawdry Feathers ; but Alas , he never Eat a Good Meals Meat in his Life , till he came to This Preferment . The MORAL . 'T is a Scandal to a Government , and there goes Envy along with it , where Honours are Conferr'd upon Men for Address , Beauty , and External Advantages , rather then for their Qualities and Vertues . REFLEXION . 'T IS a Necessary Caution in All Preferments that they be Plac'd upon Fit Men ; for the Right Motives ; and for the Right Ends. The Advancing of a Fantastical Fool , or Lapwing , Reflects upon the Raiser of him ; for 't is an Ill sign , the very Liking of an Ill Man , and Implies , at least , a Tacit Approbation of the Officers Defects . The Preferring of People indeed to Honourable Charges and Commissions , without either Brains , Blood , Fortune , or Merit , may be so far Reputed a Great Work , as the making of Something out of Nothing , seems to be next door to a Creation : But the Character at last will not Excuse the Person so Dignify'd , from Open Envy and Secret Contempt , Where it so falls out that the True Reason of the Choice , is either Fancy without Judgment , or Credulity without Enquiry , Enformation , or Tryal , the Latter is the more Harmless Mistake of the Two ; for there 's somewhat of Generous in the Confidence , Nowithstanding the Error of the Facility ; And as He that Trusts to This Degree , does deserve not to be Deceiv'd ; so He that Betrays such a Trust , on the Other Hand , is not Worthy to Live. An Ill Reason , in fine , for an Ill Choice , is Worse then No Reason at all ; for to proceed upon a Wrong Reason is to Build upon a False Foundation . Will and Pleasure is the Only Plea This Case will bear ; for the Authority of the Eagle her self we see was not sufficient to Vindicate a Worthless Minion from Reproach and Scorn . FAB . CCXCVIII . A Priest and Pears . A Iolly Gutling Priest , that was Invited to a Wedding-Dinner , Stumbled upon a parcel of Pears by the Way . The Man was sharp enough set to have made a Breakfast of them , but so taken up with the thought of the Wedding Chear , that he only Pist upon the Pears in Contempt , and so went his Way . He was to Cross a River it seems , but finding the Waters so High , that there was No Passing , he was e'en glad to Trudge back again as Wise as he Came , and to make a Meal of Those very Pears that he had Pist upon and Despis'd . The MORAL . Hunger's the Best Sauce . REFLEXION . THIS Fable shews us , that Delicate and Squeamish Humours in the Matter of Meats and Drinks , are Freak , and Phansy , rather then upon any Account of Nature , or Reason . ( Some Few Insuperable Aversions only Excepted ) There is a Pride , and an Affectation of Singularity , that is never to be pleas'd with any thing that 's Cheap and Common ; and there 's also a Sensual Intemperance for the Gratifying of the Palate ; but Necessity , and no Choice cures either of These Evils . The Priest did Ill in Vilifying These Pears ; for All the Fruits of the Earth are the Gifts of Providence , which we ought to have a Reverence for : And he did Foolishly too in not Considering , that he Himself might come to stand in Need of them . But he was forc'd , in the Conclusion , to Eat That Himself , which he had made Unfit for any body else , and There was his Punishment . A Squeamish Fastidious Niceness in Meats and Drinks , must be Cur'd as we Cure Agues , by Starving . FAB . CCXCIX . A Horse and a Hog . A Hog took Notice of a Horse in the Height of his Courage , that was Just advancing to Charge an Enemy . Why what a Fool art thou , says the Hog to him , to make such Haste to be Destroy'd ? That Consideration , says the Horse , may do well enough in the Mouth of a Wretched Creature that 's only Fatted up to be Kill'd by a Knife , but whenever I 'm Taken off , I 'll leave the Memory of a Good Name Behind me . The MORAL . 'T is the Cause makes the Martyr . REFLEXION . HE that Consults the Interest of his Carcass , before That of his Reputation , or his Country , is Effectually but a Brute , under the Figure of a Man. An Honourable Death is to be Preferr'd much before an Infamous Life . This Hog in the Fable has but taken up the Words and Humour of a Bestial sort of People in the World : Men that lie Wallowing in their Lusts , their Debauches , and their Pleasures , and spending their Censures upon Men of Honour , and Publique Spirits , without any Regard to the Conscience of either Christian , Moral , or Political Duties . They are more Solicitous for the Pampering of their Bodies , then for the Saving of their Souls , or the Embalming of their Memories : And fall justly under the Reproof of the Horse to the Hog in This Emblem . FAB . CCC . A Hunts-man and a Currier . A Currier bought a Bear-skin of a Hunts-man , and laid him down ready Money for 't . The Hunts-man told him that he would Kill a Bear next day , and he should have the Skin . The Currier , for his Curiosity , went out with the Hunts-man to the Chace , and Mounted a Tree , where he might see the Sport. The Hunts-man Advanc'd very Bravely up to the Den where the Bear lay , and threw in his Dogs upon him . He Rustled out Immediately , and the Man Missing his Aim , the Bear Overturn'd him . So the Fellow held his Breath , and lay Stone still , as if he were Dead . The Bear Snuffled , and smelt to him ; Took him for a Carcass , and so left him . When the Bear was gone , and the Danger over , Down comes the Currier from the Tree , and bad the Hunts-man Rise . Heark ye , my Friend , says the Currier , The Bear Whispher'd somewhat in your Ear , What was it , I prethee ? Oh ( says the Hunts-man ) he bad me have a Care for the Future to make sure of the Bear , before I Sell his Skin . The MORAL . Let no Man Undertake for more then he is able to make Good. REFLEXION . THIS is to bid us secure our selves Before hand of what we Undertake for , and not depend upon Uncertainties . Tho with the Moralist's Leave , the Uncertainty was on the Other Hand , and he that Bought the Skin ran a Greater Risque then T'other that Sold it ; and had the Worse End of the Staff. 'T is Good Councel however , not to make our selves Answerable for Things out of our Power : Especially where there are Dangerous Contingencies in the Way , as we find in This Fable : For the Bear was within a Hairs Breadth of Spoiling the Jest ; It is much at this Rate that we make All our Bargains ; We give our Time , Study , Interest , Liberty , and , in short , part with all that 's Precious , not only upon Uncertainties , but for Things we can never Obtain . There 's no depending upon To-morrow . FAB . CCCI. A Hermit , and a Soldier . THere was a Holy-man that took a Soldier to Task , upon the Subject of his Profession , and laid before him the Hazzards , the Sins , and the Troubles that Attend People of that Trade ; Wherefore , says he , for your Souls sake , Sir , Pray give it over . Well! Father , says the Soldier ; I 'll do as you bid me ; for really we are so I 'll paid , and there 's so little to be Gotten by Pillage , that I Phansy , I had e'en as good Betake my self to a Godly Life . The MORAL . When People can Live no longer by their Sins , 't is High Time for them to Mend their Manners . REFLEXION . NATURE it self speaks in These Lively Images of Truth . Here 's a Good Man , and his Penitent Preaching upon Two several Texts . The Holy Father Enforces the Necessity of the Soldier 's Repentance , from the Wicked Course of Life that he Leads , and the Trade that he drives . The Soldier , on the Other hand , is willing to be Converted , for the Times are Dead , he says , and there 's Neither Pay , nor Plunder to be got . The World has abundance of These Proselytes , that when they can be no longer Wicked to Advantage , take up an Outward Change of Profession , and pass presently for Babes of Grace , without the Least Symptoms , all this while , of any Inward Change of Mind . This was the Case of One of our Modern Confessors , and Martyrs , who took a Formal Leave of Iesus Christ , and told his Ghostly Father , that he was now fully Resolv'd not to Starve for his Religion . Now there are Millions and Millions in the World , of This Man's Kidney , that have the Wit yet to keep their Tongues betwixt their Teeth , and to take up the same Resolution without Noise . How many Instances of the Power of Pay and Pillage , does Every day Produce in all manner of Dealings and Professions : For Religigion and Property still March Hand in Hand , and Men will do Tricks like Dogs , for Crusts , and Change their Masters both Heavenly , and Earthly for Better Wages . Where 's That Law , or Text that has not been Over-rul'd some time or other , and Distorted , by a False Gloss to make the Application Profitable , and Easy to the Good People ? How often have we heard as Arrant Jangling in the Pulpits , as ever we did in tho Steeples : And Professors Ringing as Awk as the Bells , to give notice of the Conflagration which They Themselves were Raising ; for we have found it to our Cost , that the Multitude will sooner Kindle with a Pernicious Doctrine then with a Pudding-Lane Fire-Ball . 'T is not Conscience , but Interest that Governs the World ; and the Incomparable Hudibras has hit the Point to a Hair. What 's Orthodox , and True Believing Against a Conscience ? A Good Living . What makes All Doctrines Plain and Clear ? About Two Hundred Pound a Year . And That which was Prov'd True Before , Prove False again ? Two Hundred More . What makes the Breaking of all Oaths , A Holy Duty ? Food and Cloaths . This it is , in sine , that makes the Devil of a Saint , and a Saint of a Devil ; for your Holy Apostate is the Blackest of Hypocrites . The Soldier turns Religious , and he shall do more Mischief in That Shape then ever he did in the Other . For a Corrupted Zeal draws more Blood then a Mercenary Malice . FAB . CCCII . A Husband and Wife twice Marry'd . THere happen'd a Match betwixt a Widower , and a Widow . The Woman would be perpetually Twitting of her second Husband , what a Man her First was ; and her Husband did not forget the Ringing of it in her Ears as often , what an Admirable Woman he had to his First Wife . As the Woman was One day upon the Peevish Pin , a Poor Body comes to the Door , while the Froward Fit was upon her , to beg a Charity . Come in Poor Man ( says the Woman ) Here 's e'en the Leg of a Capon for thee to pray for the Soul of my First Husband . Nay , faith , says the Husband , and when thy Hand is In , e'en take the Body and the Rest on 't , to pray for the Soul of My First Wife . This was Their way of Teizing One Another , and of Starving the Living to the Honour of the Dead ; for they had but That One Capon betwixt them to Supper . The MORAL . Sauce for a Goose is Sauce for a Gander . There 's no Contending with the Laws of God and Man , Especially against Those that have Power , and Right on their Sides . REFLEXION . WE may learn from This Fable , that it is Common Duty and Discretion , for Men and their Wives , when they are once Hamper'd , to make the Best of a Doubtful Game ; for they are One to All Manner of Purposes , by which it is Possible for Two Persons to be United . Their Interest is One and the same , and there 's No Touching the Peace , or the Honour of the One , without Wounding That of the Other ; but if there happens to be Any Absolute Necessity of Jangling , One of the Civillest ways of Reproach is That here before us ; and it is but according to the Ordinary Guise and Freak of the World , when any thing comes Cross betwixt the Second Husband and Wife , to be still Celebrating the Memory of the Former . My First Husband ( Heaven Rest his Soul ) and My First Wife , they Cry , was So and So , and wou'd have done This and That . The Two Main Topiques to Chop Logick upon in These Domestique Disagreements , are commonly the Upbraiding One Another with what I Was , and what I Might have been ; and what a Match I might have had ( with a Pox ) never considering what they Are , and that what they Are they Must be , which is the Only Point . 'T is Forty to One that Controversies will Arise one time or Other in That State of Life , when it will be the Husbands Part , upon the Matter of Dignity , Preference , and Commission , to Moderate Matters , both by his Authority , and his Prudence ; Which is but Consonant to Equity and Right Nature . Wherefore the Woman is Worse then Frantick , that , upon These Disputes , will be trying Conclusions with her Husband , for a Better , or a Worse . If he Truckles , she makes him a Coxcomb : If he keeps his Ground , she shews her self to be One , so that she lays all at stake upon the Contest , that a Sober Woman has to Lose . It is much better to give Way betimes to the Stronger , even upon the Matter of Prudence , as well as of Respect , then it would be to Contend at first , and then , either to Cross the Cudgells , or to be 〈◊〉 in the Conclusion . The Man and the Woman here never Consider'd that they gave away their Own Meat , and both Robb'd , and Discredited One Another in the Contest . FAB . CCCIII. A Lyon and a Mouse . A Lyon that found himself Hamper'd in a Net , call'd to a Mouse that was passing by , to help him out of the Snare , and he 'd never forget the Kindness , he said . The Mouse Gnaw'd the Threads to pieces , and when he had set the Lyon at Liberty , desir'd him in Requital to give him his Daughter . The Lyon was too Generous to Deny him Any thing , but most Unluckily , as the New Bride was just about to Step into the Marriage Bed , she happen'd to set her Foot upon her Husband at Unawares , and Crush'd him to Death . The MORAL . The Folly of an Inconsiderate Love. The Force of Gratitude , and Good Nature , and the Misery that Accompanies Unequal Matches . REFLEXION . ALL Matches , Friendships , and Societies are Dangerous and Inconvenient , where the Contractors are Not Equals : And the Mouse under the Paw of the Lyon , does well enough set forth the Danger of such a Marriage . FAB . CCCIV. Wax and Brick . THere was a Question started once about Wax , and Brick , why the One should be so Brittle , and liable to be Broken with Every Knock , and the Other bear up again All injuries and Weathers , so Durable and Firm. The Wax Philosophiz'd upon the Matter , and finding it Out at last , that it was Burning made the Brick so Hard , Cast it self into the Fire , upon an Opinion that Heat would Harden the Wax too ; but That which Consolidated the One , Dissolv'd the Other . The MORAL . 'T is a Folly to try Conclusions without Understanding the Nature of the Matter in Question . REFLEXION . THERE 's No Trying of Experiments , without laying Things and Things together : For That which is agreeable to the Nature of One Thing , is Many times Contrary to the Nature of Another . Several Humours are to be Wrought upon several Ways , and the Case betwixt Wax and Brick , is the very same Case too betwixt One Man and Another . Some are to be dealt withal by Fair Means ; Other by Foul ; and That which Hardens the One softens the Other . FAB . CCCV . A Husbandman turn'd Soldier and Merchant . OH the Endless Misery of the Life I Lead ! crys the Moiling Husbandman , to spend all my Days in Ploughing , Sowing , Digging , and Dunging , and to make Nothing on 't at last ! Why now in a Soldiers Life , there 's Honour to be got , and One Lucky Hit sets up a Man for Ever . Faith , I 'll e'en put off my Stock , Get me a Horse and Arms , and Try the Fortune of the War. Away he goes ; Makes his Push ; Stands the Shock of a Battel , and Compounds at last for the Leaving of a Leg or 〈◊〉 behind him , to go Home again . By This Time , he has had his Bellyful of Knight-Errantry , and a New Freak takes him in the Crown . He might do better , he fancies , in the Way of a Merchant . This Maggot has no sooner set him agog ; but he gets him a Ship Immediately ; Frights her , and so away to Sea upon Adventure : Builds Castles in the Air , and Conceits Both the Indies in his Coffers , before he gets so much as Clear of the Port. Well! And what 's the End of All This at last ? He falls into Foul Weather , among Flats and Rocks , where Merchant , Vessel , Goods and All are lost in One Common Wreck . The MORAL . A Rambling I evity of Mind is commonly Fatal to us . REFLEXION . THIS Doctrine concerns those that Rashly Change their Condition and Fortune , and commonly fall into the Inconveniencies that they thought to Avoid . He that 's Well , already , and , upon a Levity of Mind , Quits his Station , in hope to be Better , 't is Forty to One , he loses by the Change ; for This Lightness is both a Vice , and a Disease , and rather the Wallowing of a Sickly Qualm , then any Reasonable Agitation of Councel and Debate . The Fault is not in the Place , or Bus'ness , but in the Stomach ; and the Quitting of such a Course of Life , is but shifting Posture in a Fit of Sickness : Let a Man turn which Way he will , he is still as Restless and Uneasie One way as Another . Not but that 't is Reasonable for a Man , under any Calaimity , to use the Best Means he can , Honestly , to get Clear on 't . Let it be Pain of Body , Distress of Mind , Loss of Liberty , Pinching Necessity of Fortune ; Nay let it be Gout , Stone , or Torments , there 's Matter yet left for Industry , Councel , Generosity , or when All fails , for Philosophy , and Constancy of Mind to Work upon ; and to Emprove All the Methods of Providence to our Advantage . Now All This is only an Honourable and Warrantable Conflict , with such Accidents and Circumstances as Providence is pleas'd to make use of , for the Tryal of our Faith and Vertue . So that These Strivings are not to be taken for a Contending with superior Powers ; but they are Cases Excepted from the Uneasiness here in the Fable ; which arises from a Disatisfaction in such a Lot , as might make us abundantly Happy if we would but keep our Desires within Those Bounds which God and Nature have Prescrib'd us . But Men under These Irregular Appetites , can never think themselves Well , so long as they fancy they Might be Better : And then from Better , they must Rise to be Best ; and when That Best it self falls short of what they Expected from it , they are still as Poor and Miserable as if they had just Nothing at all . The Husbandman Envies the Soldier ; The Soldier Envies the Merchant , and when he has try'd All Turns , and Projects , what with the Chance of War , Storms , and Pyrates , he sees his 〈◊〉 Late , and in Vain Wishes himself with his Hinds and his Flocks again . To say All in a Word , This Levity is both Attended , and Punish'd , with an Impossibllity of Mending our Condition ; for we Apply to our Bodies , and our Fortunes , when the Distemper lies in our Minds . FAB . CCCVI . An Ass puts in for an Office. THere was a Bantering Droll got himself into a very Good Equipage and Employment , by an Admirable Faculty he had in Farting . The success of This Buffoon Encourag'd an Ass to put in for a Place too ; for , says he , I 'll Fart with That Puppy for his Commission , and leave it to the Judgment of Those that Preferr'd him , which has the Clearer , and the Better Scented Pipe of the Two. The MORAL . Where Publique Ministers Encourage Buffonnery , 't is no wonder if Buffons set up for Publique Ministers . REFLEXION . THIS Fable , according to Abstemins , and Others , Touches the Humour of Those that Squander away their Money upon Vanity and Trifles : But it seems to Me to look quite Another Way . With Abstemius's Favour , I should rather take This Fable to Strike at the Natural Consequences of Evil Examples , when the Unreasonableness of One Act shall be made use of as an Argument for Another , no less Unreasonable : For 't is President , Effectually that Governs the World. Why should not One Fool be Preferr'd for ●…arting as well as Another ? For in Cases of Competition , he that does Best , e'en in an Ill , or in a Weak Thing , has a kind of Claim , and Right to a Preference , and the Grosser the Foppery , or the Iniquity , the Fairer the Pretence . This Asses putting up for an Office , Taxes the Perverting of Policy and Justice , in Conferring Those Honours , Charges , and Benefits , upon Parasites , Drolls , Buffoons , and other Servile Instruments of Lust and Ambition , that are Due only to Men of Honour and Vertue . The Ministers of Government , and of Pleasure , should be carefully Distinguish'd ; for it Corrupts both the Morals , and the Understandings of a Nation , when they find the Precepts of Common Honesty , and the Practices of State , to run so directly Counter , as to leave no Hope of Advancement , Credit , or Security , but by living in a Defiance to Nature and Reason : That is to say , by Playing the Fools , and Farting for Preferment . FAB . CCCVII . A River and a Fountain . THere Happen'd a Dispute betwixt a River , and a Fountain , which of the Two should have the Preference . The River Valu'd it self upon the Plenty and Variety of Fish that it Produc'd ; The Advantages of Navigation ; The Many Brave Towns and Palaces that were Built upon the Banks of it ; purely for the Pleasure of the Scituation : And then for the General Satisfaction , in fine , that it Yielded to Mankind , in the Matter both of Convenience and Delight : Whereas ( says the River ) the Fountain passes Obscurely through the Caverns of the Earth ; lies Bury'd up in Moss , and comes Creeping into the World , as if it were asham'd to shew the Head. The Fountain took the Insolence and the Vanity of This Reproach so Heinously , that it presently Choak'd-up the Spring , and Stopt the Course of its Waters : Insomuch that the Channel was immediately dry'd up , and the Fish left Dead and Stinking in the Mud ; as a Just Judgement upon the Stream , for Derogating from the Original and Author of All the Blessings it Enjoy'd . The MORAL . He that Arrogates any Good to Himself , detracts from the Author of all the Good he Enjoys . REFLEXION . THERE are too many People in the World of the Humour of This River , that Assume to Themselves what they receive from others , without ever so much as Thinking of the Heavenly Goodness that is the Author of Life it self , and of all the Blessings that Crown the Comfort of it . This Fable is a kind of an Expostulatory Debate bewixt Bounty and Ingratitude ; betwixt the Divine Goodness , and the Vain Glorious Pride of Corrupt Nature . And the Iniquity of our Proceeding is much the Same , both towards God and Man. We are readier to Claim to ourselves , then to Ascribe to Others , and most Dangerously given to Mistake the Gratuitous Blessings of Heaven , for the Fruits of our Own Industry and Vertue . The Fountain of all Goodness , and of all Good Things is God Blessed for ever : But in the Dispensation of his Mercies to the World , some things he does by Himself , others by the Intervention of Natural Means , and by the Mediation of such Instruments as he has appointed for the Conveying of Those Benefits to us . According to this Order , Kings are , by Deputation , the Fountains of Honour and Preferment : And we find Men as Backward every Jot to Acknowledge Temporal , as they are to Acknowledge Spiritual Gifts and Bounties : So that we have Thankless Favourites as well as Graceless Christians . What a Babel do they make now of the Nature of Things , rather then Own the Course of Providence in the Distribution of them ! Insomuch that the Faculties that were given us for the Glory and Service of our Master , as well as for the Comfort of our Lives , and the Salvation of our Souls , are turn'd Point Blank against the very Reason and Intention of them . Sharpness of Wit is Emprov'd to the Dishonour of Him that Gave it . Atheism and Blasphemy Dress'd up like a Science , and the Understanding that was given us for the Finding out of the Truth , is Employ'd upon Paradoxing , and Ridiculing it . They Value themselves with the River , upon a Conceit , that the Fish , the Beauty , the Conveniency , is All their Own : And what is All This now , but either to Disclaim the Original , or to Defame it ? That 's Obscure , they say , Neglected , Over-grown , and either Not taken Notice of , or not Found : And what 's the Is●…ue now of This Vanity , and Distraction ? A Judgment Treads upon the Heel on 't ; for Providence stops the Current , lays the Channel Open , and Exposes it to Detestation and Scorn , in all its Filthiness . FAB . CCCVIII . A Wicked Man and the Devil . A Notorious Malefactor that had Committed I know not how many Villanies , and run through the Discipline of as many Goals , made a Friend of the Devil , to help him out in all his Distresses . This Friend of his , brought him off many and many a time , and still as he was Taken up , again and again , he had his Recourse , over and over , to the same Devil for succour . But upon his Last Summons , the Devil came to him with a Great Bag of Old Shoes at his Back , and told him Plainly . Friend ( says he ) I 'm at the End of my Line , and can Help ye No longer . I have beat the Hoof till I have Worn out all These Shoes in Your Service , and not One Penny left me to Buy more : So that you must e'en Excuse Me if I drop ye here . The MORAL . The Devil helps his Servants , for a Season ; but when they come once to a Pinch , he leaves 'em in the Lurch . REFLEXION . WICKEDNESS may Prosper for a while ; but at the Long Run , He that sets All Knaves at Work , will most certainly Pay them their Wages . The Man pays Dear for his Protection that Pawns his Soul for 't : And it may be Another Observation , that the Devil Himself will not Work without Money . FAB . CCCIX . A Counsel of Birds for Chusing more Kings . THE Birds were Mightily Possess'd with an Opinion , that it was utterly Impossible for the Eagle alone to Administer Equal Justice to All her Subjects ; And upon This Ground , there was a Motion put up , for Changing the Monarchy into a Republique : But an Old Cunning Crow , that saw further into a Millstone then his Neighbours , with One Word of his Mouth Dash'd the Project . The More Kings you Have , says he , the more Sacks there are to be Fill'd : And so the Debate fell . The MORAL . The Common People Hate All Government , and when they are Sick of it in One Form , they Fly to Another , but still they rather Incline to That , which they Phansy Easiest to Themselves . REFLEXION . THIS Emblem Insinuates a Government by One to be less Burdensome , then a Government by Many . And it is well enough Adapted to a Profitable Allegory . The Multitude of Birds are Impos'd upon , that One Monarch is not sufficient for the Discharge of the Office , and therefore there 's a Motion put up for the Erecting of More Kings : for Why , say they , should so many Millions of Men be Subjected to the Power and Will of One single Person ? This Error was begotten betwixt Faction , and Interest . The One Manages by Design , and the Other falls in upon an Implicit Resignation ; or else Yields , upon Facility , and Weakness . In the Conclusion , some Man of Observation , and Experience ( as the Crow for the purpose ) carries them off Clear from the Reasoning Part , and Applies to the Mobile in their Own Way : That is to say , in a Way of Pocket-Arguments . He never Troubled Himself about the Original of Power , or the Analogy betwixt Monarchy in Heaven , and upon Earth ; but gives them a short Stroke upon the Subject of Profit and Loss . You will find it easier , says he , to Fill One Sack then Many : And That Allusion carry'd the Point . FAB . CCCX . A Woman that would needs Die for her Husband . A Poor Woman was put out of her Wits in a manner , for fear of losing her Husband . The Good Man was Sick and Given Over , and Nothing would serve the Turn , but Death must needs take Her instead of Him. She Call'd , and Pray'd , and Pray'd and Call'd , till at last , Death Presented himself in a Horrible Shape at her Elbow . She very Civilly dropt him a Cursie ; And Pray Sir , says she , Do not Mistake your self ; for the Person that You come for lies in the Bed there . The MORAL . 'T is a Common Thing to Talk of Dying for a Friend ; but when it comes to the Push once , 't is no more then Talk at last . REFLEXION . THIS Confirms the Proverb , that Charity begins at Home , and when All is done , there 's No Man loves a Friend so Well , but he Loves Himself Better . There are No People more Startled at Death , then Those that have gotten a Custom of Calling for 't . Oh that Death would Deliver Me ! ( says One ) Oh , that Death would take Me in the Place of my Dear Husband ! says T'other . But when Death comes to Present Himself indeed , and to take them at their Words , the Good Wife very Civilly puts the Change upon him , and tells him , that the Person he comes for lies in the Bed there . In Few Words , to call for Death in Iest , is Vain , and Unprofitable ; To call for 't in Earnest , is Impious : And to call for 't at all , is both Foolish and Needless ; for Death will most certainly come at his appointed time , whether he be call'd for or No. FAB . CCCXI. A Son Singing at his Mothers Funeral . THere was a Good Man that follow'd his Wives Body to the Grave , Weeping , and Wayling all the Way he went , while his Son follow'd the Corps , Singing . Why Sirrah , says the Father ; You should Howle , and Wring your Hands , and do as I do , ye Rogue You ; and not go Sol-Fa-ing it about like a Mad-man . Why Father , says he , You give the Priests Money to Sing , and will you be Angry with Me for giving ye a Song Gratis ? Well , says the Father , but That which may become the Priests will not always become You. 'T is their Office to Sing ; but it is Your Part to Cry. The MORAL . Funeral Tears are as Arrantly 〈◊〉 - out as Mourning Cloaks : and so are the very Offices : And whether we go to our Graves Sniveling or Singing , 't is all but according to the Fashion of the Country , and Meer Form. REFLEXION . THE Methods of Government and of Humane Society , must be Preserv'd , where Every Man has his Roll , and his Station Assign'd him ; and it is not for One Man to break in upon the Province of Another . This Moral tells us also , that when One Man Condoles for the Distresses of Another , 't is more for Money , or for Company , then for Kindness . 'T is a slavish sort of Ceremony , and Imposition , that People must be Train'd up , by Certain Rules of Art , and Prescription , to the very Manage and Government of the most Free and Natural of our Affections ; for we are Taught and Appointed the very Methods , and Degrees , of Grieving , and Rejoycing ; and to do Honour to the Dead , by the Counterfeit Lamentations of the Living . But This way of Mourning by Rule , is rarher an Ostentation of Sorrow , then an Indication of it . Now to say the Truth of the Matter , Terms and Modes have Corrupted the Sincerity of our Manners , as well toward our Living Friends , as to the Memory of Those Departed . We have hardly any thing left in our Conversation that is Pure and Genuine : But the way of Civility in Fashion , casts a Blind over the Duty , under some Certain Customary Presidents of Empty Words : So that at This rate , we Impose One upon Another , without any regard to Faith , Truth , or Vertue . But we must Sing in some Cases , and Cry in Others , and there 's an End on 't . FAB . CCCXII . A Iealous Husband . A Iealous Husband Committed his Wife in Confidence to the Care and Custody of a Particular Friend ; with the Promise of a Considerable Reward if he could but keep her Honest. After some Few Days , the Friend grew Weary of his Charge , and desir'd her Husband to take his Wife Home again , and Release him of his Bargain ; for , says he , I find it utterly Impossible to Hinder a Woman from any thing she has a Mind to . If it were to turn a Bag of Fleas Loose into a Meadow every Morning a Grazing , and Fetch them home again at Night , I durst be answerable with my Life for the Doing of it , to a single Flea , but T'other is a Commission I dare go no further in . The MORAL . 'T is enough to Make a Woman a Whore , but so much as to Phansy her One , and then 't is no Boot to be Iealous neither ; for if the Humour takes her to be Iadish , 't is not All the Locks , Bolts and Spies in Nature that can keep her Honest. REFLEXION . IEALOUST , betwixt Man and Wife , does but Provoke , and Enflame the Appetite , as it sets the Invention at Work upon Ways and Means of giving One Another the Slip : And when it comes to a Tryal of Skill once , 't is a Carrying of the Cause to gain the Point , and there 's a kind of Perverse Reputation in getting the Better on 't . Briefly , 't is Labour Lost on Both sides , while the One is never to be Restrain'd , nor the Other to be satisfied : For Jealousie Rages as well without Reason as with it . Nay the very Will to do a Thing is as Good as the Thing Done ; And his Head is as Sick , that but fancies the Thing Done , as if he saw the very Doing of it with his Own Eyes . The Ways of a Woman that has a mind to play Fast and Loose , are as Unsearchable as the very Thoughts of her Heart ; and therefore the Friend here was in the Right to Discharge Himself of his Trust , and throw up his Commission . FAB . CCCXIII. A Man that would not take a Glister . WHen the Patient is Rich , there 's No Fear of Physicians about him , as Thick as Wasps to a Honey-Pot ; and there was a Whole College of them call'd to a Consultation upon a Purse-Proud Dutch-man , that was Troubled with a Megrim . The Doctors prescrib'd him a Clyster ; The Patient fell into a Rage upon 't . Why Certainly These People are All Mad , says he , to talk of Curing a Mans Head at his Tayl. The MORAL . He that Consults his Physician , and will not Follow his Advice , must be his Own Doctor : But let him take the Old Adage along with him . He that Teaches Himself has a Fool to his Master . REFLEXION . 'T IS a Miserable Thing , when Men that Understand Nothing at all , shall take upon them to Censure , and to Pre-judge every thing that they do not Understand . What 's the Use of a College , if every Particular Man shall set up to be his Own Doctor . And 't is the same Case where Subjects tske upon them to Correct Magnificat , and to Prescribe to their Superiors . Let every Man be Trusted in his Own Way , and let the Doctor Prescribe to the Patient , not the Patient to the Doctor . For at the Rate of This Thick-skull'd Blunder-head , every Plow-jobber shall take upon him to Read upon Divinity , Law , and Politiques , as well as Physick . FAB . CCCXIV . A Wolfe and a Sick Ass. THere was a certain Wolfe , that in a Qualm of Wonderful Charity , made a Visit to an Ass , that lay Ill of a Violent Fever . He felt his Pulse very Gingerly , and , pray , my Good Friend , says he , Whereabouts is your Greatest Pain . Oh , Gently , says the Ass ; for it Pricks me just there still where you lay your Finger . FAB . CCCXV. A Fox and a Sick Cock. A Cock took his Bed upon a Fit of Sickness , and a Fox of his Old Acquaintance , gave him the Complement of a Visit , and Ask'd him how he felt himself . Alas ! says the Cock , I 'm e'en ready to smother for want of Breath ; and if you 'd be pleas'd but to stand off , and give me a Little Fresh Air , I fancy I should be somewhat more at Ease . The Moral of the Two Fables above . The Charity of our Death-Bed Visits from One to Another , is much at a Rate ( generally Speaking ) with That of a Carrion Crow to a Sheep ; we smell a Carcass . REFLEXION . THERE are no Visits so Officious , and Importune , as those that People think to get by ; Especially when our Thoughts are taken up with Matters of Greater Moment . Beside , that there 's a Design upon us in the very Complement . These Fables may serve to Point out to us , that there are Men , as well as Wolves and Foxes , that Waite for the Carcass ; That is to say , for an Office , an Estate , a Commission , Lands , Money , Jewels , or whatever else People lie Gaping for in Reversion , according to the Practice of the World : So that there 's Little Trust to These Death-bed Ceremonies ; which , for the Greater Part , have more in them of Avarice , and Interest , then of Piety and Good Will : So that Effectually , a Wolves Visiting a Sick Ass , is but Saying Grace to a Dead One. FAB . CCCXVI. Three Things are the Better for Beating . A Good Woman happen'd to pass by as a Company of Young Fellows were Cudgelling a Wallnut-Tree , and ask'd them what they did That for ? This is only by the Way of Discipline , says one of the Lads ; for 't is Natural for Asses , Women , and Wallnut-Trees to Mend upon Beating . The MORAL . Spur a Iade a Question and he 'll Kick ye an Answer . REFLEXION . PEOPLE should not be too Inquisitive , without Considering how far They Themselves may be concern'd in the Answer to the Question . FAB . CCCXVII . The Asses Wish . AN Ass was Wishing in a Hard Winter , for a Little Warm Weather , and a Mouthful of Fresh Grass to Knab upon , in Exchange for a Heartless Truss of Straw , and a Cold Lodging . In Good Time , the Warm Weather , and the Fresh Grass comes on ; but so much Toyl and Bus'ness along with it , that the Ass grows quickly as Sick of the Spring as he was of the Winter . His next Longing is for Summer ; but what with Harvest Work , and other Drudgeries of That Season , he is Worse now then he was in the Spring ; and then he fancies he shall never be Well till Autumn comes ; But There again , what with Carrying Apples , Grapes , Fewel , Winter-Provisions , &c. he finds himself in a Greater Hurry then ever . In fine , when he has trod the Circle of the Year in a Course of Restless Labour , his Last Prayer is for Winter again , and that he may but take up his Rest where he began his Complaint . The MORAL . The Life of an Unsteady Man runs away in a Course of Vain Wishes , and Unprofitable Repentance : An Unsettled Mind can never be at Rest. There 's No Season without it's Bus'ness . REFLEXION . THE Asses Wish here , is the Lively Image of a Foolish , and a Miserable Levity of Mind ; and , in truth , there is but too much in 't of the Figure , and the Bus'ness of Humane Life ; for we spend our days in a kind of Lazy , Restless Indisposition , that looks as if we would fain be doing something , and yet never goes further , then to a Shifting from One Proposition to Another . Wishing and Woulding , ( as they say ) has somewhat in it of an Analogy to Stretching , and Yawning ; We only Drowse when we think we Live , and our time runs away in Fancying Castles in the Air , and in putting of Cases . The Inference that we are to draw from hence is This ; If an Unsettled Head and Heart be so Grievous a Calamity , the Squaring of a Man's Thoughts , Wishes and Desires , to the Lot that Providence has set Out for him , is both a Blessing , and a Duty . He that is still Weary of the Present , shall be most certainly Sollicitous for the Future . For the Present is only the Course of so many Moments into time to Come . He that Gapes after he knows not what , shall be sure to Lose his Longing . He Changes , out of Restlesness , not Choice , and so long as he carries the same Mind about him , the Circumstances of his Condition will never Alter the Case . His Present Thoughts are Uneasy , because his Present State does not Please him , and so he goes on at a Venture . Shifting and Casting about for somewhat else that may better Agree with him . The Batchellor wants a Wife ; The Marry'd Man wants his Liberty ; The Statesman has a Mind to be Private . The Country-man lives out of the World : The Man of Bus'ness is a Slave to 't ; And he that 's out of Employment , makes it his Excuse , that he is forc'd to Drink or Whore for want of somewhat else to do . There 's no Measure to be taken of an Unsteady Mind ; but still 't is either too Much , or too Little ; too Soon , or too Late . The Love of Novelty begets , and Encreases the Love of Novelty ; and the oft'ner we Change , the more Dangerous and Troublesome do we find This Itch of Variety to be . The Ass was Sick of the Spring ; Sicker yet of the Summer ; more Sick still of 〈◊〉 ; and Sickest of All , of the Winter ; till he 's brought , in the End , to Compound for his First Condition again , and so take up with That for his Satisfaction , which he reckon'd upon before as his Misfortune . This it is , when Fickle and Foolish People will be Prescribing To , and Refining upon the Wise and Gracious Appointments of the Maker of the World. They know not what they Are , and they know not what they Would be , any further , then that they would not be what they are . Let their Present State in the World be what it will , there 's still something or other in 't that makes their Life Wearysome : And they are as Peevish Company to Themselves too , as they are to their Neighbours ; for there 's not One Circumstance in Nature , but they shall find Matter to Pick a Quarrel at : Let it be Health , Fortune , Conversation , Kindred , Friends , it will be all a Case , so long as Weak , and Wayward Men shall go on Grumbling , and Cavilling at the Works and Dispensations of Heaven . Were it not better now for People to be Quiet at first ; and to sit down Contentedly in the Post where Providence has Plac'd them ? Were it not better to do the Great Work of Life Betimes , by the Help of a Seasonable Prudence and Vertue , then to Deliver up our selves to the Torments of Hopes and Fears , and be forc'd to do 't at last , by the Dear-bought Experience of our Follies , and the Necessity of giving over what we can do no Longer ? This is not yet to bar Honest Industry , or a Sober Application to those Ways , Studies , or Means that may probably Contribute to the Mending of a Man's Fortune : Provided that he set up his Resolution before-hand , not to let himself down below the Dignity of a Wise Man , be the Issue of his Endeavours what it will. He that is not Content at Present , carries the same Weakness along with him to his next Remove ; for whoever either Passionately Covets any thing that he has Not , or feels himself Glutted with a Satiety of what he Possesses , has already lost his Hold : So that if we would be Happy , we must Fix upon some Foundation that can never Deceive us ; and Govern our selves by the Measures of Sobriety and Justice . All the rest is but the Asses Circulation of more and more Anxiety , and Trouble . FAB . CCCXVIII . A Cat and Mice . AS a Company of Mice were Peeping out of their Holes for Discovery , they spy'd a Cat upon a Shelf ; that lay and look'd so Demurely , as if there had been neither Life nor Soul in her . Well ( says one of the Mice ) That 's a Good Natur'd Creature , I 'll Warrant her ; One may read it in her very Looks ; and truly I have the Greatest Mind in the World to make an Acquaintance with her . So said , and so done ; but so soon as ever Puss had her within Reach , she gave her to Understand , that the Face is not always the Index of the Mind . The MORAL . 'T is a Hard Matter for a Man to be Honest and Safe ; for his very Charity and Good Nature Exposes , if it does not Betray him . REFLEXION . NO Treachery so Mortal , as That which Covers it self under the Masque of Sanctity . A Wolfe does a Great deal more Mischief in a Sheeps-Skin , then in his Own Shape and Colour . The Mouse that took this Cat for a Saint , has very Good Company , not only in her Mistake , but in her Misfortune too : For we have seen a whole Assembly of These Mousing Saints , that under the Masque of Zeal , Conscience , and Good Nature , have made a Shift to lay I know not how many Kingdoms in Bloud and Ashes . FAB . CCCXIX. A Boar and a Fox . AS a Boar was Whetting his Teeth against a Tree , up comes a Fox to him . Pray what do you Mean by That ? ( says he ) for I see no Occasion for 't . Well , says the Boar , but I do ; for when I come once to be Set upon , 't will be too Late for me to be Whetting , when I should be Fighting . FAB . CCCXX . A Wolfe and a Porcupine . YOUR Porcupine , and your Hedge-Hog , are somewhat Alike , only the Former has longer and sharper Prickles then the Other ; And these Prickles he can Shoot , and Dart at an Enemy . There was a Wolfe had a Mind to be Dealing with him , if he could but get him Disarm'd first ; and so he told the Porcupine in a friendly Way , that it did not look Well for People in a Time of Peace , to go Arm'd , as if they were in a State of War ; and so Advis'd him to lay his Bristles aside ; for ( says he ) You may Take them up again at pleasure . Do you talk of a State of War ? says the Porcupine , Why That 's my Present Case , and the very Reason of my Standing to my Arms , so long as a Wolfes in the Company . The Moral of the Two Fables above . No Man , or State can be Safe in Peace that is not always in readiness to Encounter an Enemy in case of a War. REFLEXION . ALL Bus'ness that is Necessary to be done should be done Betimes : And there 's as little Trouble of doing it In Season too , as Out of Season : Neither is it Effectually done at all , but in the Proper time of Doing it : So that 't is Good Discretion , and Good Advice , to provide against Danger before-hand ; for he that 's always Ready can never be taken with a Why-not . 'T is a piece of Good Councel , in All the Affairs of Humane Life , to take care of Securing our Selves that we be not either Betray'd , or Surpriz'd : But as it is Wisdom to keep our Selves upon a Guard ; so it is Matter of Good Manners also , and Respect ; neither to do , nor to say any thing , that may Import a Jealousy , or a Distrust . All the Duties of Government , and Society ; Nay , All Offices , Civil and Religious , where Prudence , Conscience , or Common Faith are concern'd , have their Proper Seasons . 'T is too Late to Hinder Mischief when the Opportunity is once past , and therefore the Timing of Things is a Main Point in the Dispatch of All Affairs . There can be no Safe . or Sure Peace , where People are not always in readiness for War ; for the Common Well-being of Mankind , does not so much Depend upon the Faith of Men , and of Governments , as upon the Temporary and Contingent Occasions of breaking the Peace with Advantage . 'T is not Publique Justice Alone , that can Uphold a Government , without the Aid of Policy and Councel . Men do Naturally Indulge Those Opinions and Practices , that favour their Pretensions ; and 't is too much to Superadd Powerful Temptations to do Wrong , to the Force of Vicious Inclinations to do it . The Boar's Whetting his Teeth , was only an Act of Necessary Precaution , for fear of the Worst : And the Porcupine did Wisely too , in keeping himself upon his Guard when the Enemy was in View . FAB . CCCXXI. A Mouse and a Kite . A Simple Mouse had the Fortune to be near at hand , when a Kite was taken in a Net. The Kite begg'd of her to try if she could help her out . The Mouse Gnaw'd a Hole in 't , and set her at Liberty ; and the Kite Eat up the Mouse for her Pains . The MORAL . Save a Thief from the Gallows and he 'll Cut your Throat . REFLEXION . 'T IS No New Thing in the World to Return Evil for Good. Nay , there are some Natures so sowre , and so Ungrateful , that they are never to be Oblig'd . All Kites of This Humour do not Wear Feathers : Neither do All such Mice wear Long Tayls . There are Cases , wherein our Very Tenderness , and Charity , becomes a Snare to us , and there are People too , that fancy No Blood so sweet , as That of the Person to whom they stand Indebted for their Lives and Fortunes : But then if One Man should Cease to be Generous , and Charitable , because Another Man is Sordid , and Ungrateful . It would be much in the Power of the Basest of Vices to Extinguish the most Christian , and Humane of Vertues . These Lewd Examples May however , and Ought to Recommend Prudence and Caution to us ; but without Killing , or Quenching Good Nature . There are , 't is true , some People so Harden'd in Wickedness , as to have No Sense at all of the most Friendly Offices , or the Highest Benefits . Now in These Desperate Cases , a Man is little Better then Felo-de-se , that for the Helping of Another Ventures the Undoing of Himself . Nay , and 't is somewhat more then a Venture too , when a Mouse lays it self at the Mercy of a Kite . FAB . CCCXXII . A Cockle and Iupiter . IN Old Time , when Iupiter was in the Humour of Granting Petitions , a Cockle made it his Request , that his House and his Body might be All of a Piece . Iupiter made him Answer , that it would be a Burden to him , instead of a Favour . Yes says the Cockle , but it will be such a Burden as I had rather Bear , then lie Expos'd to Ill Neighbours . The MORAL . Impertinent Visits are the Plague of a Sober Man's Life , and therefore 't is a Happy thing when a Body may be at Home , or Not at Home , as He Pleases . REFLEXION . GOOD , or Bad Company , is either the Greatest Blessing , or the Greatest Plague of Humane Life ; and therefore the Cockles was a very Reasonable , and a Pertinent Request . There 's No Liberty like the Freedom of being Publique or Private as a Body pleases ; And having it at my own Choice , whether I will live to the World , or to my self . FAB . CCCXXIII . A Bitch ready to Puppy . A Big-Belly'd Bitch borrow'd Another Bitches Kennel to lay her Burden in . The Proprietress , after some time , Demanded Possession again , but the Other begg'd her Excuse and Patience , only till her Whelps might be able to shift for Themselves . This was Agreed upon for so many Days longer : But the Time being Expir'd , the Bitch that was Out , grew More and More Pressing for her Own again . Why then says the Other , if you can force Me and My Puppies Out of the Kennel , You shall have Free Liberty to come In. FAB . CCCXXIV . A Hedge-Hog and a Snake . A Snake was prevail'd upon in a Cold Winter , to take a Hedge-Hog into his Cell ; but when he was Once in , the Place was so Narrow , that the Prickles of the Hedge-Hog were very Troublesome to his Companion : so that the Snake told him , he must needs Provide for Himself somewhere else , for the Hole was not Big enough to Hold them Both. Why then , says the Hedge-Hog , He that Cannot Stay shall do Well to Go : But for my Own Part , I am e'en Content where I am , and if You be not so too , Y' are Free to Remove . The MORAL . Possession is Eleven Points of the Law. REFLEXION . EVERY Man is to provide against Fraud and Treachery , where the Person he deals with may be the Better for 't . Fore-warn'd , Fore-arm'd . 'T is not Safe to Joyn Interests with Strangers , upon such Terms , as to lay our selves at Mercy . In All Offices of Christian Charity , and of Prudent Conversation , People should have a Strict Regard to the Humour and Character of the Persons they deal withal ; to the Degrees and Measures of Things ; and to the Consequences upon the Whole Matter , in case of the Worst . It is not Every Mans Talent to Distinguish Aright upon All the Necessities of Affairs of This Nature . That is to say , how far our Prudence , may Warrant our Charity , and how far our Charity may Comport with our Prudence . 'T is Dangerous on the One hand to pass the Rules of Discretion ; and it is Inhumane on the Other , not to Acquit our selves in All the Functions of Tenderness , and Good Nature ; for Piety and Wisdom are Both Wrapt up in the Question . The very same Good Office may be a Vertue toward One Man , and a Folly toward Another . One may Justifie the running of a Risque , in favour of a Man of Integrity and Good Fame : But where there is an Habitual Ingratitude on the One side , and a Considerable Hazzard on the Other , there 's No Trusting . I shall not need to Enlarge upon This Topique , in a World that makes Good the Allegory by so many Instances of Daily Practice and Conversation . How many Fresh Examples may we find in our Own Memory , of Men that after All the Obligations Imaginable , and in Contradiction to All the Tyes of Honour , Justice , and Hospitality have serv'd their Masters , Patrons , and Benefactors , as the Hedge-Hog serv'd the Snake here ! FAB . CCCXXV . A Fox and a Hare . A Fox and a Hare were in a Warm Contest once , which of the Two could make the Best Shift in the World. When I am Pursu'd , says the Hare , I can shew the Dogs a Fair pair of Heels , and run away from 'em at pleasure : And yet for All That , says the Fox , I have Baffled more of 'em with My VViles and my Shifts , then ever You did with your Footmanship . The MORAL . Wisdom is as much beyond Force , as Men are beyond Brutes . REFLEXION . A Good Bodily Strength and Disposition is a Felicity of Nature , but nothing Comparable yet to the Advantages of a Large Understanding , and a Ready Presence of Mind . Wisdom does more then Force ; but they do Best together , for a sound Mind in a sound Body , is the Perfection of Humane Bliss . A Fox , 't is true , may be some time Outwitted , and a Hare Out-stript ; but This does not hinder yet the Excellency of One Faculty above the Other . FAB . CCCXXVI . An Old Man resolv'd to give over Whoring . THere was an Old Tost , that in the very State of Impotence , had still a Whore in the Head of him . His Ghostly Father took Notice of it , and Ply'd him Hard with VVholesome Advice , upon the Subject of the Lusts of the Flesh. This Reverend Fornicator thank'd him most Heartily for his Kind and Christian Councel , and by the Grace of Heaven , says he , I 'll Follow it ; For to tell ye the Plain Truth on 't , I am told that 't is Naught for me ; and really , my Body is quite out of Tune for Those Gambols . The MORAL . When Things are at the Worst they 'l Mend. REFLEXION . MORE Men Reclaim out of Shame , Fear , or Pure Necessity , then for the Love of Honour , or Vertue . They that are Honest upon These Terms would be Arrant Kanves if the Tables were Turn'd . They go along with the Devil , while there 's either Pleasure , or Profit to be had on That side ; but when they come once to lose the Tast of the One , and the Means of the Other , they are presently Register'd in the Calender of New Converts . The Countenance of This Fable looks a little betwixt Iest and Earnest ; but This Mixture of Appearance does not Hinder it from being a most Edifying Satyr upon the Corruptions , and False Semblances of Humane Life . Lord ! How Sober , and Temperate do People grow , when they can Drink and Whore no longer ! FAB . CCCXXVII . An Impertinent and a Philosopher . A Certain Pragmatical , Senceless Companion would make a Visit to a Philosopher . He found him Alone in his Study , and fell a VVond'ring how he could Endure to Lead so Solitary a Life , The Learned Man told him ; Sir , says he , You are Exceedingly Mistaken ; for I was in very Good Company till You came In. The MORAL . Good Thoughts and Good Books are very Good Company . REFLEXION . A Wise Book is much better than a Foolish Companion ; And the Dead , in such a case , are much Better then the Living . It is one of the most vexatious Mortifications perhaps , of a Sober , and a Studious Mans Life , to have his Thoughts Disorder'd , and the very Chain of his Reason Discompos'd , by the Importunity of a Tedious , and an Impertinent Visit. Especially , if it be from a Fool of Quality , where the very Figure of the Man Entitles him to All Returns of Good Manners and Respect . And the Affliction is yet more Grievous , where That Prerogative of Quality , is further Back'd and Corroborated , with a Real Kindness , and Good Will : For a Man must be Inhumane , and Ungrateful , as well as Rude , if he does but so much as Offer , at the Easing , or the Relieving of Himself . The Drist of This Fable at last , is to tell us , that Good Books and Good Thoughts are the Best Company , and that they are Mistaken that think a Wise Man can ever be Alone . It prepares us also to Expect Interruptions , and Disappointments , and to Provide for 'em ; but withal , to take the Best Care we can to Prevent the Plague of Ill Company , by avoiding the Occasions of it . The Linking of a Man of Brains and Honesty into a Lewd Insipid Conversation , is Effectually but the Moral of That Tyrant , that Bound the Living , and the Dead together , and yet This is it which the Impertinent takes for the Relief of Solitude , and the Blessing of That which he calls Company . FAB . CCCXXVIII . A Wolfe in a Sheeps-skin . THere goes a Story of a Wolfe , that Wrapt himself up in a Sheep-skin , and Worry'd Lambs for a Good while under That Disguise ; but the Shepherd Met with him at last , and Trust him up , Sheeps-skin and all , upon an Eminent Gibbet , for a Spectacle , and an Example . The Neighbours made a Wonderment of it , and Ask'd him what he meant to Hang up his Sheep ? Oh , says he , That 's only the Skin of a Sheep , that was made use of to Cover the Heart , Malice , and Body of a Wolfe that Shrouded himself Under it . The Moral of the Two Fables above . Hypocrisie is only the Devils Stalking Horse , under an Affectation of Simplicity and Religion . People are not to be Iudg'd by their Looks , Habits , and Appearances ; but by the Character of their Lives and Conversations , and by their Works . REFLEXION . THIS Fable is Moraliz'd in the Holy Gospel it self . 'T is with all Men that are Notoriously Wicked , of what Degree or State , or in what point of Iniquity soever , much after the Rate of the Wolfe in This Fiction . Tyranny Marches under the Masque of Care , Piety , and Protection . Injustice sets up the Rigorous Letter of the Law to Weigh against the Improbity of the Witness : The Pawn-Broker pretends Charity , and the Oppressor Flays the Widow and the Orphan : And at the same Time , Preaches Mercy and Compassion , with the very same Breath . Treachery Covers it self under a Cloak of Kindness and Friendship ; and Nothing more Frequent then Wolves in Lambs-Skins , even in the most Solemn Offices of Church and State. This Fable Extends to All the Lewd Practices of Hypocrites and Impostors , under the Colour of Pious , and Charitable Works and Duties . Now if All our Moral Wolves in Sheeps-Cloathing , were but Serv'd as This Hypocritical Wolfe was in the Fiction , and Hung-up Indeed , with their Crimes in Capital Letters on their Foreheads , Common Truth and Honesty among Men would be more Sacred . FAB . CCCXXIX . An Incouragable Son. IT was the Hard Lot of a very Good Man to have a Vicious Young Fellow to his Son ; and he did what he could to Reclaim him : But Sir ( says he ) for Brevities sake , 't is only so much Time and Councel thrown away ; for all the Parsons a●… the Town have been Baiting me I know not how long now , upon the same Subject , and I 'm not One Jot the Better for 't . The MORAL . Some Men Live as if they had made a Covenant with Hell ; Let Divines , Fathers , Friends say what they will , they Stop their Ears against them : And Good Counsel is wholly Cast away upon them . REFLEXION . THIS Fable would go a Great way , if it were wrought up to the Heighth . As for the Purpose ; to all Manner of Graceless , and Hopeless Characters . Some People are lost for want of Good Advice ; Others for want of giving Good Heed to 't ; And some again take up Resolutions before-hand never to Mend. Nay there are Those that Value themselves upon the very Contempt of All that . is Sacred and Honest , and make it a Point of Bravery to bid Defiance to the Oracles of Divine Revelation , the Motions of Reasonable Nature , and the Laws of Government . This Contradiction to the Duty of a Sober Man is yet farther Heighten'd , by the Disobedience of a Son to a Parent : and farther yet , by a Spiteful Opposition to All the Precepts of Morality and Religion . There 's somewhat of a Droll-Mixture in This Bantering way of Liberty , to make a body Laugh where he should Cry : But 't is past a Sporting Matter , when the most Necessary Duties of Christianity come to be the Question . There 's No Room for Trifling in Those Cases . FAB . CCCXXX . A Sheep-Biter Hang'd . A Certain Shepherd had One Favourite-Dog , that he had a Particular Confidence in above all the rest . He fed him with his Own hand , and took more Care of him , in short , then of any of his Fellows . This Kindness went on a Long Time , 'till in Conclusion , upon the Missing of some Sheep , he fancy'd This Cur to be False to him : After This Jealousy , he kept a Strict Eye upon him , and in fine , found it out , that This Trusty Servant of his was the Felon . Upon the Discovery , he had him presently taken up , and bad him prepare for Execution . Alas ! Master , says the Dog , I am One of your Family , and 't would be hard to put a Domestique to Extremities : Turn your Displeasure upon the Wolves rather , that make a Daily Practice on 't to Worry your Sheep . No , no , says the Shepherd , I 'd sooner Spare Forty Wolves that make it their Profession to Kill Sheep , then One Sheep-biting Cur that 's Trusted with the Care of them . There 's somewhat of Franckness and Generosity in the One ; but the Other is the Basest of Treacheries . The MORAL . No Perfidy like Breach of Faith and Trust , under the Seal of Friendship : For an Adversary under That Masque , is much more Unpardonable then a Barefac'd Enemy . REFLEXION . THERE are Political Sheep-biters as well as Pastoral ; Betrayers of Publique Trusts , as well as of Private ; And Humane Curs that are as Wolvish as the Other . This Maxim however , holds in All Cases ; that Breach of Faith , and Trust , is the most Odious , Inhospitable and Inhumane of Civil , as well as of Moral Offences . A special Confidence in One more then in Another , though from a King to a Subject , or from a Master to a Servant , has some Analogy in 't of Friendship , but the Matter should be thoroughly Weigh'd and Examin'd , before we put it to the Utmost Tryal and Test. A Man may be too Hard , or too Easy ; too Advent'rous or too Wary , in passing a Judgment upon the Character of the Person ▪ : But above all things , it will concern us perfectly to Understand the Honour , the Practice , and the Conversation of the Man we Propose for a Friend , before we lay any Stress upon his Faith ; Not but that we may believe Well of a Man , and yet not think fit to Trust him : So that a Charity on the One hand does not Authorize a Confidence on the Other : It is not Amiss however , to lay Baits for a Man in such a Case , and to try him on the Blind-side . As if a Man be Covetous , Profit , or Bribes may put him to the Test , and so Answerably in Other Cases . Powerful Temptations Articificially Dispos'd , are the Best Essay , and Assurance of a Man's Faith and Honesty that the Matter will bear . This Dog here would perhaps have Fought for his Master in any Other Case , though he Betray'd him in This : But the Love of Mutton was his Weak side : Which in some sort Answers to That which we call Peccatum in Delicijs in Mankind . This Infirmity however did not Excuse the Treachery , and the Kinder the Master the more Unpardonable is the Traytor . FAB . CCCXXXI . A Bull and a Ram. THere was One Master-Ram that Beat All his Fellows out of the Field , and was so Puff'd up with the Glory of his Exploits , that Nothing would serve him but he must Challenge a Bull to the Combat . They Met , and upon the First Encounter , there lay the Ram for Dead ; but coming to himself again ; Well ( says he ) This is the Fruit of my Insolence , and Folly , in Provoking an Enemy , that Nature has made my Superior . The MORAL . Where People will be Provoking and Challenging their Superiors , either in Strength , or Power , 't is not so much a Bravery of Spirit , as a Rude and Brutal Rashness ; and they pay Dear for 't at last . REFLEXION . 'T IS not Courage , but Temerity , for Men to Venture their Lives , Reputations and Fortunes upon Unequal Encounters ; Unless where they are Oblig'd by an Over-ruling Impulse of Honour , Conscience , and Duty , to stand All Hazzards . That which the World Accounts Brave , is in Truth , no Better than Brutal , where there is not Reason , Justice , and Prudence to Direct and Govern it . 'T is One thing for a Man to be Firm , and Fearless , against Honest Dangers , let them appear never so Terrible , when his Honour for the Purpose , his Country , or his Conscience , calls upon him to Encounter them : But to run his Head against Stone-Walls , or to put his Shoulders to a Sea-Breach , to Attempt Insuperable Difficulties , and Needlesly to Provoke Invincible Enemies , purely out of a Vain Opinion of his Own Strength ; This would be just the Moral of the Ram here in the Fable . FAB . CCCXXXI . A Widow and a Green Ass. THere was a Widow that had a Twittering toward a second Husband , and she took a Gossipping Companion of hers to her Assistance , how to Manage the Job . The Truth of it is , says she , I have a Dear Mind to Another Bedfellow ; but the Devillish People would keep such a Snearing , and Pointing at me , they 'd make me e'en Weary of my Life . You are a Fine Widow i' faith , says T'other , to Trouble your Head for the Talk of the People . Pray will ye Mind what I say to ye now . You have an Ass here in your Grounds ; go your ways and get That Ass Painted Green , and then let him be carry'd up and down the Country for a Show . Do This , I say , without any more Words , for Talk does but Burn Day-light . The Thing was done accordingly ; and for the first Four or Five Days , the Green Ass had the Whole Country at his Heels ; Man , Woman , and Child , Staring and Hooting after him . In four or five Days More , the Humour was quite Spent , and the Ass might Travel from Morning to Night , and not One Creature to take Notice of him . Now ( says the friendly Adviser ) A New Marry'd Widow is a kind of a Green Ass : Every bodies Mouth will be Full on 't for the first four or five Days , and in four or five More , the Story will e'en Talk it self Asleep . The MORAL . Common Fame is as False and Impudent as a Common Strumpet . Let Every Man live to his Conscience , and never Trouble his Head with the Talk of the People . REFLEXION . There is no Mystery in telling us that a Widow may be Prevail'd upon to Think of a Second Husband ; but the Weight of This Emblem lies upon Those Cases where there Occur a Thousand Scruples , and Difficulties , that may startle People at first , and yet in the Conclusion , prove but a Nine-Day's Wonder . The Foolery of the Widow and the Green Ass , shews pleasantly enough , how Easy a Matter it is for a Bold Face , a Good Assurance , and a Reasonable Stock of Wit and Address , to put Common Fame it self out of Countenance : And it is a part of Prudence beside , not to sink under the Impression of an Ill Report : Provided there be Integrity and Innocence to Support That Firmness of Mind . A Wise Man will not make his Happiness Precarious : He looks to his Conscience , and leaves the World to take its Course . 'T is the Novelty , not the Quality of Things , that sets People a Gaping and a Gazing at them : But when they come once to be Familiar , the Wonder goes off , and Men return to their Wits again . The Main Consideration is This , whether the Matter in Question be Good or Evil ; Honourable or Dishonourable ; Not according to a Vulgar Estimate , but in the Genuine Truth , and Nature of it . 'T is Foolish , either to Fear , or to Mind what the People say of a Man , in cases where he stands or falls to his Own Conscience . FAB . CCCXXXIII . An Eagle and Rabbets . THere was an Eagle that drew a Nest of Rabbets , and carry'd them away to her Young. The Mother-Cony follow'd her with Tears in her Eyes , Adjuring her in the Name of All Those Powers that take care of the Innocent and Oppressed , to have Compassion upon her Miserable Children : But she , in an Outrage of Pride and Indignation , Tears them presently to pieces . The Cony , upon This , Convenes a Whole Warren ; Tells her Story and Advises upon a Revenge : For Divine Iustice ( says she ) will never suffer so Barbarous a Cruelty to scape Unpunish'd . They Debated the Matter , and came to an Unanimous Resolve upon the Question , that there was no Way of paying the Eagle in her Kind , but by Undermining the Tree where she Timber'd . So they all fell to VVork at the Roots of the Tree , and left it so little Foot-hold , that the first Blast of Wind laid it Flat upon the Ground , Nest , Eagles and All. Some of 'em were Kill'd with the Fall ; Others were Eaten up by Birds and Beasts of Prey , and the Cony had the Comfort at last , of Destroying the Eagles Children , in Revenge for her Own. The MORAL . 'T is Highly Imprudent , even in the Greatest of Men , Unnecessarily to Provoke the Meanest : When the Pride of Pharaoh Himself was brought down by Miserable Frogs and Lice . REFLEXION . THERE 's Nothing so Little as to be Wholly Despis'd ; for the most Inconsiderable of Creatures may at Some time or Other , by some Means or Other , come to Revenge it self upon the Greatest ; Not by it's Own Force so much , as by the Working of Divine Justice , that will not Suffer Oppression to pass Unpunish'd . In cases of Powerful Injustice , the Greatest are not to Presume , nor the Meanest to Despair . We are to Distinguish upon This Fable , what the Eagle did as a Tyrant , and what she did as a Bird of Prey : And likewise betwixt a Passion which is purely Vindictive , and Those Counsels where Divine Justice Interposes toward the Avenging of the Innocent . Here is Power Triumphing over Weakness ; a Criminal Cruelty over Helpless Innocence , and That Cruelty Inexorable too , and Deaf to the Tears , Supplications , and Importunities of a Tender Mother , on the Behalf of her Children . Now for the Humbling of This Unmerciful Pride in the Eagle , Providence has found out a Way , even by the most Despicable of Means and Creatures , to the Wreaking of a Revenge ; which shews likewise that Heaven takes the Cause of the Weak and the Guiltless into a Particular Care. This Councel of the Rabbets has somewhat in it of the Debates of Popular Meetings , where the Number and the Agreement Supplies the want of Other Means : And we are taught from hence too , that States are not so much in danger of Open Force , as of Secret Mines : For when the Foundation is once Loosen'd ; The Least Breath of a Commotion lays the Whole Building in Rubish . We are taught also , that the Only , or at least the Main Support of Power is Justice , in the Due Distribution of Reward and Punishment . Where These Two Principles are Perverted , the Government is off the Ballance , and the Worse Part of it Out-Weighs the Other . But the Judgments of Heaven Supply the defects of Common Justice , and Avenge the Cause of the Poor and Innocent upon the Heads of the Mighty . Vengeance , in fine Treads upon the Heel of Oppression , according to the Doctrine of This Fable of the Eagle and the Rabbets here . FAB . CCCXXXIV . A Pike sets up for Sovereignty . THere was a Master-Pike , that for his Bulk , Beauty , and Strength , was look'd upon to be the Prince of the River , but the Sovereignty of the Fresh Water would not Content him , it seems , unless he might Engross to himself the Empire of the Sea too . Upon This Ambitious Design , he Launch'd out into the Ocean , and put up his Claim to 't ; But a Prodigious Dolphin took This Encroachment upon his Right , in such Dudgeon , that he set upon the Pike ; Gave him Chace , and Pursu'd him to the very Borders of his Own Stream , Insomuch that the Pike had enough to do to Save Himself ; and from That Time forward , he had the Wit to keep within the Compass of his Own Dominions . The MORAL . Ambition has no Other Bounds then what Providence has Prescrib'd to it , for the Good of Mankind . Here shall thy Proud Waves Stay : And there must be No Passing Those Limits . REFLEXION . PROVIDENCE has Assign'd Every Man his Post and Station , and He that either Relinquishes his Own Natural Right , or Invades Anothers , seldom fails of a Disappointment in the Conclusion . Or however , in case of the most Successful Injustice , Oppression , and Usurpation , there follows a Restless Anxiety in the keeping of what is Injuriously Gotten ; an Insatiable Thirst after More and More still , and Nothing but Shame and Confusion in the End , when he comes to Cast up Profit and Loss at the Foot of the Reck'ning . This Ambitious Pike is but the Figure of some Petty Prince , that sets himself up to be Troublesome , and to give Laws to a more Powerful Neighbour . The Dolphin Represents such a Power that 's more then 's Match , and Beats him Home again . The Case of the Fishes in the Fable , is much the same with That of Kings and States in Common Practice . And to carry the Allegory yet further ; As the Ocean , on the One hand , so the Whole World , on the Other , is made the Field of Battle . Now All This in the Moral , serves only to bid us Moderate our Desires ; Keep our Affections within Bounds , and Live Contented with our Lot. FAB . CCCXXXV . A Sheep picks a Quarel with a Shepherd . A Sheep that was to be Shorn , took it very Ill of the Shepherd that he should not satisfie himself with the Milk she gave him , without Stripping her of her Wooll too . The Shepherd , upon This , without any more Words , took one of her Lambs in a Rage , and put it to Death . Well , says the Sheep , and now y 'ave done Your Worst I hope : No , says the Shepherd , when That 's done I can Cut your Throat too , if I have a Mind to 't , and throw ye to the Dogs , or to the VVolves at pleasure . The Sheep said not One VVord more , for fear of a Worse Mischief to come . The MORAL . When People Will not Submit to Reason by Fair Means , they must be brought to 't by Foul. REFLEXION . HE that is not Master of Himself , or in his Own Power , has no Other Game to play then to submit himself Contentedly to the Will of Another . Struggling is so far from setting him at Liberty , that it only ties the Knot the Harder . There must be no Muttering at Heaven for the Loss of Fortune , Children , or whatever else can be Dear to us ; for there are Greater Afflictions in store for Those that shall Dare to Prescribe Rules and Measures to the Divine Providence . Wherefore we should All set our Hearts at rest , upon These Two Considerations , First , that whatsoever comes from above , is for the Best , and 2ly . That there 's No Contending with it . The Pot must not chop Logick , and Expostulate with the Potter : And so for a Sheep to tell the Shepherd when he has Kill'd her Lamb , that now he has done his Worst ; 't is such Another kind of Defiance , as that of Iob's Wife was , when she bad her Husband Curse God and Die. We are not the Carvers of our Own Fortunes , and This way of Proceeding is an Affront to all the Dictates , Lights , and Duties of Religion , Nature and Reason . FAB . CCCXXXVI . A Creaking Wheel . A Wagoner took Notice upon the Creaking of a Wheel , that it was the Worst Wheel of the Four , that made the most Noise , and was Wond'ring at the Reason of it . Oh , says the Wagon , They that are Sickly are ever the most Piping and Troublesome . The MORAL . 'T is with Creaking Wheels as 't is with Courtiers , Physicians , Lawyers ( and with whom not ? ) They want Greazing . REFLEXION . WHEN People are Crazy , and in Disorder , 't is but Natural for them to Groan , and to Complain . This is a Far-Fetch'd Allusion , but it must serve for want of a Better . The Uneasiness of a sickly habit of Body , is some sort of Excuse for being Troublesome and Importune . FAB . CCCXXXVII . A Man had a Mind to try His Friends . THere was a Generous Rich Man that kept a Splendid and an Open Table , and Consequently never Wanted Guests . This Person found All People came to him Promiscuously , and a Curiosity took him in the Head to try , which of 'em were Friends , and which , only Trencher-Flies , and Spungers . So he took an Occasion One Day at a Full Table , to tell them of a Quarrel he had , and that he was just then a going to Demand Satisfaction . There must be so many to so many , and he made no doubt , but they 'd stand by him with their Swords in their Hands . They All Excus'd themselves save only Two ; which Two he reckon'd upon as his Friends , and All the rest no Better then Hangers-on . The MORAL . We may Talk of Many Friends ; but not One Man of a Thousand will stand the Test. REFLEXION . THERE 's No Tryal of a True Friend , but in cases of Difficulty ; as Loss , Trouble , or Danger ; for That 's the Time of Distinguishing what a Man does for My sake , and what for his Own. It is an Unhappy Thing that Princes and Great Men , who seem to have the least need of Friends , should in truth have the Greatest , and yet at the same time the Greatest Difficulty of Knowing them too , for want of Occasions to put them to the Tryal . There is No Proof of Friendship like Frequent Experiment . Now Princes are above the want of Those Common Offices that pass for Friendship betwixt Man an Man , as in Matter of Money , Liberty , Protection , and the like . People do not Flock to Courts so much for their Masters service , as for the making of their Own Fortunes . How shall any Man distinguish now betwixt a Parasite , and a Man of Honour ; where they are All on the Receiving Hand , and where Hypocrisie , and Interest looks so like Duty and Affection ? He that well Considers the Practice of the World , will find the Fiction of the Rich Man in This Fable to be in some Proportion the Common case of Mankind . An Undistinguishable Facility shall never fail of Meeting with an Undistinguishable Infidelity ; which is no Other then a Just Judgment upon an Inconsiderate Bounty , 'T is the Benefactors Fate in fine , to be either Deserted or Betray'd by those that he has fed , and with Acteon , to be Worry'd by his Own Curs . He that keeps an Open House for All Comers , should do well to Consider that there are Oglios of Guests as well as of Dishes , and that the Liberty of a Common Table is as Good as a Tacit Invitation to All sorts of Intruders ; As Buffoon , Spyes , Tale-Bearers , Flatterers , Epicures , Indigents , &c. Now These are All but so many Flies that Come and Go with the Meat . And whereas the Mythologist lays the Stress upon This Point , That the Master of the House could find but Two Friends in such a Crowd of People , 't is my Admiration on the Other hand rather , that he should find so Many , in the License of a Conversation that was made so Scandalous by the Company . FAB . CCCXXXVIII . A Fox Praising Hares Flesh. AS a Dog was Pressing hard upon the very Breech of a Fox , Up starts a Hare . Pray Hold a Little , says the Fox , and take That Hare there while she is to be had : You never Tasted such a Morsel since you were Born ; But I am all over Tainted and Rotten , and a Mouthful of My Flesh would be enough to Poyson ye . The Dog immediately left the Fox ; and took a Course at the Hare ; but she was too Nimble for him , it seems , and when he saw he could not Catch her , he very Discreetly let her go . The Hare had heard what pass'd ; and Meeting the Fox Two or Three Days after , she told him how Basely he had serv'd her . Nay , says the Fox , if You take it so Heavily that I spoke Well of ye , what would you have done if I had Spoken Ill ? The MORAL . A Designing Back-Friend is the Worst of Enemies . REFLEXION . THERE are some sorts of Commendation , and some Cases and Seasons of Applying it , that are more Malicious , and Mischievous , then the Worst of Calumnies . Here 's a Fox at a Pinch ; and what 's His Bus'ness now , but to Stop the Dogs Mouth with a piece of Hares Flesh , for the Saving of his Own Skin ! A Puss , says he , is much Better Meat then a Fox , and This Good Office over the Last Shoulder , is the Civility that he Values himself upon . He gives her his Good Word , ( as we call it ) to the very End that she may be Eaten . How many Thousands of These Foxes Complements do we meet with in Our Dayly Practice and Conversation . But a Crafty Knave is never without somewhat or Other to say for Himself , and a Bad Excuse is Better then None . The Foxes Civility , in fine , was Roguery all over ; and his Praising the Hares-Flesh to the Dog , was Effectually no more then a Letter of Recommendation to the Common Hang-man . FAB . CCCXXXIX . A Plain Horse Wins the Prize . THere were a Great many Brave , Sightly Horses with Rich Trappings that were brought out One day to the Course , and Only One Plain Nag in the Company that made sport for All the rest . But when they came at last to the Tryal , This was the Horse that ran the Whole Field out of Distance , and VVon the Race . The MORAL . Our Senses are No Competent Iudges of the Excellencies of the Mind . REFLEXION . HE that Judges by the Outside , and Pronounces upon the Bare Appearance of Things , runs a great many Mistakes in One ; for there 's Temerity , Folly , Pride , and Ill Nature in 't ; Especially where the Censure is accompany'd with Mockery and Scorn . 'T is Inhumane , at the Best , to make Sport with one Another's Infirmities ; which in Honour , and Christianity , we are bound to Cover . But it is Pleasant enough then , if People will be putting themselves upon a Tryal of skill , to see a Bantering Pretender made an Ass of by the very Man that He Himself has Mark'd out for a Coxcomb : which is no Other , in Plain English , then a Fair Appeal to the Company , which is the Arranter Fool of the Two. In One Word , there 's Nothing lays a Man more Open , then Laughing , out of Measure , and out of Season . To Instance in a Cavalier of My Acquaintance that was up to the Ears in Love with a very Fine Lady , that wanted neither Air , Shape , Dress , Quality , nor any Other of Those Charming Circumstances to Recommend her to any Honest Man to Play the Fool withal . He had his Mistress to a Comedy once , where she was wonderfully pleas'd , but had , the Ill Hap to Laugh still in the Wrong Place : The Poor Man Observ'd it , and his Fancy fell so Sick upon 't , that the Fit went off immediately , and he was his own Man for ever after . This comes of Judging by the Eye without Consulting the Reason of the Matter ; and of setting our Hearts upon the Shape , Colour , and External Beauty of Things , without any Regard to the Internal Excellence and Virtue of them . The Plain Nag here was like to have been Laugh'd out of the Field , as well as out of Countenance , till he came upon the Tryal to Prove Those to be Iades Themselves that made Sport with him . FAB . CCCXL . A Country-man and a Kid. A Country-man that was Hamper'd in a Law-Suit , had a near Friend and Kinsman , it seems , that was a Lawyer , and to Him he went again and again , for Advice upon the Point ; but he was Still so Busie , and Busie , that he must come Another Time. The Poor Fellow took a Delicate Fat Kid with him , Next Bout , and the Lawyers Clark , upon hearing the Voice of it at the Door ; let the Man in , and carry'd him to his Master , where he laid Open his Case , Took his Opinion ; made Two Legs , One to the Counsel for Receiving of him ; T'other to the Kid for Introducing him , and so went his VVay . The MORAL . Money is a Passe-par-Tout . REFLEXION . 'T IS with Money as 't is with Majesty ; All Other Powers and Authorities Cease while That 's in Place . 'T is That which makes the Pot Boyl ( as the Proverb says ) though the Devil Piss in the Fire . Fathers , Mothers , Brothers , Sisters , Relations , Friendships , are but Empty Names of Things , and Words Butter No Parsnips . 'T is Interest that Governs the World ; and the Rulers of it ; Ecclesiastical , as well as Civil ; for it Works in All Degrees and Qualities of Men ; and we have learnt by Experience , that the Pulpit may be made to have a Feeling in the Case as well as the Bar. Money , in fine , is an Universal Pasport , and All Doors Fly Open to 't . It Answers All Objections , Resolves All Scruples , and turns up what Religion Trump , it pleases . In One Word , Quid Dabitis & Tradam ? may be the Motto of Corrupt Nature . This Fable was Excellently well Moraliz'd by a Famous Councel of our Times . One gave him a Fee of Forty Broad Pieces : He took 'em , and Counted 'em ( as a Man may Count Money after his Father they say ) Well , says he , Here are Forty Pieces , Pugnabo FORTITER Make them Ten more and Pugnabo FIFTITER , In forma Pauperis is no good Lawyers Latin. Kin'red are no Wellcome Clients , where the Nearness of the Relation gives them a kind of Title to have Advice Gratis , but where the Cousin cannot Prevail , the Kid must . FAB . CCCXLI . A Weak Young Man and a Wolfe . A Creeping Young Fellow that had Committed Matrimony with a Brisk Gamesome Lass , was so Alter'd upon 't in a Few Days , that he was liker a Sceleton then a Living Man. He was Basking himself One time in the Gleam of the Sun , and some Huntsmen pass'd by him upon the Chace of a Wolfe that led 'em That VVay . VVhy how comes it ( says he ) that you don't Catch That Wolfe ? They told him that he was too Nimble for ' em . VVell ( says he ) If My VVife had the Ordering of him she 'd Spoil his Footmanship . The MORAL . Marriage they say Breeds Cares and Cuckolds . REFLEXION . FLESH and Bloud is but Flesh and Bloud ; and the Indulging of Inordinate Appetites is the Ruine of Body , Soul , and Estate . This Fellow should have Consulted the Circumstances of his Constitution , before he made That Desperate Leap ; for when a Man is Plung'd into an Irrevocable State of Misery , he has but a Cold bus'ness on 't to Comfort himself with a Jest. And 't was but a Measuring Cast at Last neither , whether he meant his Wife should have to do with the Wolfe , in One Sense , or the Wolfe with his Wife in Another . FAB . CCCXLII . A Lad Robbing an Orchard . AN Old Fellow took a Boy Robbing his Orchard . Sirrah , ( says he ) come down the Tree , and don't Steal my Apples . The Lad never Minded him , but went on with his Work. Well ( says the Master of the Grounds ) they say there are Charms in Herbs , as well as in Words , and so he threw a Handful of Grass at him , which was so Ridiculous , that the Young Thief took the Old Man to be Mop'd . But in Conclusion , if Neither Words , nor Herbs will do , says he , I 'll try what may be done with Stones ; for they say there 's Vertue in Them too ; And that VVay he did his VVork . The MORAL . Those that will not be Reclaim'd by Instruction , must be brought to a Sense of their Duty by Feeling . REFLEXION . A Wise Man , in All Controversies , will try what may be done by Fair Means before he comes to Foul : And where the One fails , the Other will Certainly do the Work. The Fear of Hell does a great deal toward the Keeping of us in our way to Heaven ; and if it were not for the Penalty , the Laws neither of God , nor of Man , would be Obey'd . There would have been a Charm in Wood as well as in Stones , if the Little Thief had but been soundly Drubb'd with a Good Honest Cudgel : For where Conscience and Argument will do no Good , Punishment must : But as it is the Surest , so the Good Man here made it the Last Remedy . FAB . CCCXLII . A Nightingale and a Hawk . AS a Nightingale was Singing in a Bush , down comes a Rascally Kite of a Sparrow-Hawk , and Whips her off the Bough : The Poor Wretch Pleaded for her self , that alas ! her Little Carcass was not worth the While , and that there were Bigger Birds enough to be found . Well , says the Hawk , but am I so Mad d' ye think , as to Part with a Little Bird that I have , for a Great One that I have Not ? Why then , says she , I 'll give ye a Delicate Song for my Life : No , no , says the Hawk , I want for my Belly , not for my Ears . The MORAL . A Bird in the Hand is Worth Two in the Bush. REFLEXION . THIS Fable carries Three Morals . 1st . That we are not to Part with a Certainty for an Uncertainty . 2dly , That Men of Appetite are not Mov'd by any Consideration of Vertue . 3dly , That Things of Use and Necessity , are to be preferr'd before Matters meerly of Delight and Pleasure . The Nightingale in the Foot of the Hawk , is the Case of many an Innocent Creature in the Hands of Justice , when the very Equity of the Law Bends under the Weight of an Over-ruling Rigour . The Belly has no Ears , and so there 's no Charming of it . Arguments against Power , are but Wind , when Reason draws One way , and Appetite Another . There 's no Moving of any Creature contrary to the Nature of it . Hang 'em All up ( says a Pleasant Droll , upon Venners Rising ) they are not Worth the Begging . 'T is a piece of State-Policy sometimes , to let the Poor and the Friendless go to Pot ; Nay , and to reckon the Execution of them among the Triumphs of Justice too . There is This further in 't besides ; that the Uttermost Severity upon Those that have not where-withal to Bid for their Lives , raises the Price of the Market upon Those that Have ; and Enhances the Value of the Deliverance , or , in Plain English , of the Pardon . The Poor Nightingale had Nothing to give that the Hawk car'd for , and so she Dy'd , in truth , because she was not worth nhe Begging . FAB . CCCXLIV . A Lyon and a Hog . A Lyon that found it Extreme Irksome to Live Alone , gave the Beasts of the Forest to Understand , that he was Resolv'd to make Choice of Some or Other of his Subjects for a Friend , and Companion . There was a Mighty Busle , who should be the Favourite , and to the VVonder of All the rest , the Lyon Pitch'd upon a Hog ; for , says the Lyon , he is True and Faithful to his Friend , and will stand by him in All Times , and Hazzards . The MORAL . A True Friend can ne're fail of being a Loyal Subject : And That 's the Man that a Brave Prince will make Choice of for a Particular Favourite . REFLEXION . SOLITUDE is against Nature , but Ill Company is Worse then None . So that Life is not Life without the Blessing of a Friendly and an Edifying Conversation . The Difficulty only rests in the Choice ; wherein the Lyon here has taken his Right Measures : That is to say , he has made a True Judgment of the Matter : For he only Deserves the Character of a Friend , that 's Proof against All Tryals and Temptations , either of Profit , or of Loss . FAB . CCCXLV. A Gnat and a Bee. A Gnat that was Half Starv'd with Cold and Hunger , went out one Frosty Morning to a Bee-Hive , to beg a Charity ; and offer'd to Teach Musick in the Bees Family , for her Dyet and Lodging . The Bee very Civilly desir'd to be Excus'd ; for , says she , I bring up all my Children to my Own Trade , that they may be able to get their Living Another Day by their Industry . The MORAL . Lazy Beggars that Can Work , and Will not , have scarce a Right to a Common Charity : And This Misery befalls them for want of an Industrious Education . REFLEXION . 'T IS a Necessary piece of Providence , in the Institution of our Children , to Train them up to somewhat in their Youth , that may Honestly Maintain them in their Age. If the Bee had taken the Necessities of the Gnat into her Consideration , as she did the Profession , she would have thought her self bound in Tenderness and Good Nature , according to the Moral of the Fable , to have Contributed to her Relief : But the Stress is rather to be laid upon a Preference of an Education of Industry , to That of Pleasure , and to shew , that we are in the First Place to Consult the Necessities of Life , rather then Matters of Ornament and Delight . FAB . CCCXLVI . A Lyon , Ass and Hare . UPon the Breaking out of a War betwixt the Birds and the Beasts , the Lyon Summon'd All his Subjects from Sixteen to Sixty , to appear in Arms , at such a Certain Time , and Place , upon pain of his High Displeasure ; and there were a World of Asses and Hares at the Rendezvouz among the rest . Several of the Commanders were for turning 'em off , and Discharging 'em , as Creatures utterly Unfit for Service . Do not Mistake your self ( says the Lyon. ) The Asses will do very well for Trumpeters , and the Hares will make Excellent Letter-Carriers . The MORAL . God and Nature , made Nothing in Vain . There is No Member of a Political Body so Mean , and Inconsiderable , but it may be Useful to the Publique in some Station or Other . REFLEXION . THERE 's Nothing so Great as not to stand in Need of many things , in Common Appearance , the most Contemptible : And there is Nothing again so Despicable ; but that at some Time , or in some Case or other , it may be of Use and Service to us . 'T is True , That one Thing is Preferible to another , in some Sort , or in some Respect ; but it is True withal , that every Distinct Being has somewhat Peculiar to it self , to make Good in one Circumstance what it Wants in Another . It is the Ignorance of the Nature of Things , that makes us Despise , even the Meanest of Creatures . All Things are Created Good in their several Kinds , as All things severally are Subservient , in some Degree or other , to the Beauty , the Order , and the Well-being of the Whole . That which we find in the Course of Nature , holds likewise in Government , where the Lowest has its Post Allotted it as well as the Highest . All Created Beings , in fine , are the Works of Providence and Nature , that never did any thing in Vain . And the Moral of This Parable of the Lyon , the Ass , and the Hare , runs through the Universe ; for there are Hares , Lyons , and Asses , in Kingdoms , and Commonwealths , as well as in Fields and in Forests : And the Drift of This Figure holds good in All the Parts of the Creation . FAB . CCCXLVII . Pigeons Reconcile the Hawks . THere Happen'd a Bloudy Civil War once among the Hawks , and what did the Poor , Peaceable , Innocent Pigeons , but in Pure Pity , and Good Nature , send their Deputies and Mediators to do the Best they could to make 'em Friends again , so long as This Feud Lasted ; they were so Intent upon Killing one another , that they Minded nothing else ; but no sooner was the Quarrel taken up among Themselves , then they fell to their Old sport again of Destroying the Pigeons . This brought them to a Sight of their Error , and to Understand the Danger of Uniting a Common Enemy to their Own Ruine . The MORAL . Good Men are never Safe but when Wicked Men are at Odds. So that the Divisions of the One are the Security of the Other . REFLEXION . 'T IS a Hard Matter in This Case to Reconcile Policy , and Good Nature ; or to bring a Plain-dealing Innocence into a Consistency with Necessary Prudence ; For Singleness of Mind passes in the World for want of Brains , and where Knavery is in Credit , Honesty is sure to be a Drug : But Every Man must stand or fall to his Own Conscience , and so Divide the Mater as neither to Offend Christian Charity , nor Civil Discretion . The Blessing that is Pronounc'd upon the Peace-Makers does not Extend to Those Cases , where the Effect of the Peace shall be the Ruine of the Reconcilers . 'T is Dangerous Parting a Fray , whether it be Jest or Earnest ; for there are Sham Quarrels as well as Bloody Ones : In the One , a Man runs the risque of his Hat , or his Cloak ; In the Other , of his Life . We have liv'd to see This Fable remarkably Moraliz'd among our selves upon the like Occasion ; for still as the Common-Enemy were at Variance , we had a sort of Peace-making Pigeons that would needs be Reconciling them , though the Only Security they had under the Sun was Their Divisions . FAB . CCCXLVIII . A Woman that brought Fire into the House . THE Question was put to an Honest Man Newly Marry'd , What might be the Meaning of his New Brides bringing a Torch out of her Fathers House into her Husbands . Why This , says he ; I have Eas'd my Father-in-Law of a Firebrand to set my Own House in a Flame . The MORAL . A Contentious Woman puts all into a Flame , wherever she comes . REFLEXION . THIS Torch may be an Allusion either to Strife , and Contention , or to the Profusion and Consumption of the Husbands Estate . 'T is to be hop'd that there are Shrews , and Wasteful Women enow in the World , to Answer This Moral Both Ways . FAB . CCCXLIX . A Corrupt Officer . A Certain Governor of a Province that had a long time Pill'd , and Oppressed the People under his Charge was call'd to Account in the Conclusion for the Receiving of Bribes ; and sentenc'd to Refund what he had Wrongfully Taken . He came as Unwillingly to the Point , as a Bear to the Stake , which gave Occasion to somebodie 's saying , that it was with This Man and his Money , as it is with Women , and their Children . He was well enough pleas'd in the Getting of it ; but it went to the very Heart of him when he Parted with it . The MORAL . Great Officers are but like Spunges ; they Suck till they are Full , and when they come once to be Squez'd , the very Hearts Blood of them comes away with their Money . REFLEXION . IF Men could but Separate the Profit , and the Pleasure of their Sins , from the Sin it self , and keep the Former , when they Renounce the Other , what a Number of Penitents should we have in This Wicked World ! But the Doctrine of Satisfaction and Restitution lies so Cursedly hard upon the Gizzards of our Publicans , that the Blood in their Veins is not Half so Dear to 'em as the Treasure they have in their Coffers . The Man and the Money are in This Case as good as Incorporated , and Fining him is little less then Flaying him : But Justice however finds him Out ; And This , in Few Words is the Sum of the Moral . Avarice is as hard to Part with any thing , as it was Eager to Get it . When a Man is once in Possession of an Ill Gotten Estate De Facto , he never Trouble his Head with the De Iure of the Question ; but looks upon the Propriety of what he has Gotten by Rapine , to be Transferr'd to him by Providence : The Money in short had Chang'd the Master , and he 'd rather part with an Eye out of his Head , then with a Penny out of his Coffers . FAB . CCCL . An Old Man that was willing to put off Death . THere goes a Story that Death call'd upon an Old Man , and bad him come along with him . The Man Excus'd himself , that T'other World was a Great Journy to take upon so short a Warning , and begg'd a Little time only to make his Will before he Dy'd . Why ( says Death ) You have had Warning enough One would think , to have made Ready before This. In truth , says the Old Man , This is the First Time that ever I saw ye in my whole Life . That 's False , says Death ; for you have had Daily Examples of Mortality before Your Eyes , in People of All Sorts , Ages , and Degrees ; And is not the Frequent Spectacle of Other Peoples Deaths , a Memento sufficient to make You think of Your Own ? Your Dim and Hollow Eyes methinks , the Loss of your Hearing , and the Faltering of the rest of your Senses , should Mind ye , without more ado , that Death has laid hold of ye already : And is This a time of day d' ye think to stand Shuffling it off still ? Your Peremptory Hour , I tell ye , is now come , and there 's No Thought of a Reprieve in the Case of Fate . The MORAL . Want of Warning is No Excuse in the Case of Death : For Every Moment of our Lives , either Is , or Ought to be a Time of Preparation for 't . REFLEXION . 'T IS the Great Bus'ness of Life to fit our selves for our End ; and no Man can Live Well that has not Death always in his Eye . 'T is a Strange Mixture of Madness and Folly in One Solecism , for People to Say or Imagine that ever any Man was Taken out of This World without time to Prepare himself for Death : But the Delay of Fitting our selves is our Own Fault , and we turn the very Sin into an Excuse : Every Breath we draw is not only a Step towards Death , but a Part of it . It was Born with us , It goes along with us : It is the Only Constant Companion that we have in This World , and yet we never think of it any more then if we knew Nothing on 't . The Text is True to the very Letter , that we Die Daily , and yet we Feel it not . Every thing under the Sun reads a Lecture of Mortality to us . Our Neighbours , our Friends , our Relations , that fall Every where round about us , Admonish us of our Last Hour ; and yet here 's an Old Man on the Wrong-side of Fourscore perhaps , Complaining that he is surpriz'd . FAB . CCCLI . A Miser and his Bags . A Covetous Rich Churle finding himself at the Point of Death , caus'd his Coffers to be brought up , and his Bags laid before him . You and I , says he , must Part , and I would willingly Beqùeath ye to Those that will take most Delight in ye . Why then say the Bags , you must devide us betwixt your Heirs , and the Devils . Your Heirs will have Drink and Whores for your Money , and the Devils will be as well pleas'd on the Other hand , that they are to have your Soul for 't . The MORAL . The Money of a Miser is the Last Friend he takes his leave of in This World. REFLEXION . 'T IS a Great deal of Pains that some People take to give Others Satisfaction , and to Torment Themselves . But This Verifies the Old Proverb , Happy is the Son , whose Father goes to the Devil ; for Ill Gotten Goods and Estates are commonly Squander'd away with as Little Conscience as they were Rak'd together . There goes a Canker along with them , when over and above the Iniquity of the Extortion and Oppression , the Bloud of so many Widows and Orphans cries to Heaven for Vengeance . Now a Less Generous Chuff then This in the Fable , would have Hugg'd his Bags to the Last , and have Envy'd That Satisfaction to his Heirs , which he Himself could Enjoy no longer . But it was his Care to Transmit to his Posterity a Curse with his Money , and to Bequeath them the Sin in the Inordinate Love of Riches , together with his Treasure . THE FABLES OF POGGIUS . FAB . CCCLII. Industry and Sloth . ONe was asking a Lazy Young Fellow what made him lye in Bed so long ? Why ( says he , ) I am hearing of Causes every Morning ; that is to say , I have Two Lasses at my Bed-side so soon as ever I wake . Their Names are Industry and Sloth ; One bids me get up ; 'tother bids me lye still ; and so they give me Twenty Reasons why I should Rise , and why I should not . 'T is the part in the mean time of a Just Judge to hear what can be said on Both sides ; and before the Cause is over , 't is time to go to dinner . The MORAL . We spend our Days in Deliberating what to do , and we end them without coming to any Resolution . REFLEXION . THIS Fable does naturally enough set forth an Expostulation betwixt Reason and Appetite , and the Danger of running out our Lives in Dilatory Deliberations , when we should rather be Up and Doing . In all these Cases , 't is odds that the Paradox carries it against the true Reason of the Thing ; for we are as Partial to our Corruptions , as if our Understanding were of Councel for our Frailties , and manage Disputes of this kind , as if we had a Mind to be overcome . The Sluggard's Case in this Fable is the Case of Mankind in all the Duties of a Virtuous and a Well-Govern'd Life , where Judgment and Conscience calls us one Way , and our Lusts hurry us another . We spend All our Days upon Frivolus Preliminaries , without ever coming to a Resolution upon the Main Points of our Business . We will , and we will not , and then we will not again , we will. At this rate we run our Lives out in Adjournments from Time to Time , out of a Fantastical Levity that holds us off and on , betwixt Hawk and Buzzard , as we say , to keep us from bringing the Matter in question to a Final Issue . And yet we know well enough what we ought to do , and what not , if we would but take the Light of Reasonable Nature for our Guide , and hearken to the Councellor that every Man carries in his own Breast . But Men in the General , are either too Lazy to Search out the Truth , or too Partial , in favour of a Sensual Appetite , to take notice of it when they have found it . They had rather be Tasting the Ease and the Pleasures of Life , than Reforming the Errors and the Vices of it . Does not the Voluptuary understand in all the Liberties of a Loose and a Lewd Conversation , that he runs the risque both of Body and Soul on the one Hand , and Opposes all the Blessings that Attend the Duties of Virtue and Sobriety on the other ? Does not the Ambitious , the Envious , and the Revengeful Man know very well , that the Thirst of Blood , and the Affectation of Dominion by Violence and Oppression , is a most Diabolical Outrage upon the Laws of God and Nature , and upon the common Well-being of Mankind ? But these People are Hearing Causes too , with our Slug-a bed in the Apologue ; that is to say , Deliberating betwixt Passion and Conscience , till in the End , they are called away , whether to Dinner or to Death , it makes no Matter , for the Moral is still the same . FAB . CCCLIII . A Cock and a Fox . A Fox spy'd a Cock at Roost with his Hens about him . Why how now my Friend , says Reynard , What make you upon a Tree there ? Your Business lyes upon the Terra Firma , and a Cock in the Air is out of his Element Methinks . But you don't hear the News perhaps , and it is certainly true : there 's a general Peace concluded among all Living Creatures , and not One of them to presume upon pain of Life and Limb , Directly or Indirectly , to Hurt another . The Blessedest Tidings in the World says the Cock ; and at the same time he stretches out his Neck , as if he were looking at somewhat a Great way off . What are you Peering at ? says the Fox . Nothing says 'tother , but a Couple of Great Dogs yonder that are coming this Way , Open-Mouth , as hard as they can drive . Why then says Reynard , I fancy I 'd e'en best be Jogging . No , No , says the Cock , the General Peace will Secure you : Ay quoth the Fox so it will ; but if these Roguy Currs should not have heard of the Proclamation , my Coat may come to be Pink'd yet for all that . And so away he Scamper'd . The MORAL . In all the Liberties of Sharping and Tricking One upon Another , there must still a Regard be had to the Puntillos of Honour and Iustice. REFLEXION . THIS is to tell us , that in some Cases one Nail must be Driven out with another ; and the Deceiving of the Deceiver doubles the Pleasure . 'T is a Hard Matter to make a False Man and a False Tale consist with themselves , and when they come to Interfere , the Reason and the Argument of the Case returns upon the Head of the Impostor : So that it requires Great Care and Skill for a Man that has a Dark and a Double Design upon Another , to keep Clear of Clashing with his own Reasonings . Wherefore Para●…ites and Lyers had need of Good Memories . A General Peace would have Secured the Fox as well as the Cock : But if the Fox would not stand the Dogs , the Cock had no Reason to Venture himself with the Fox . All People that are Perfidious , either in their Conversation , or in their Kind , are Naturally to be Suspected in Reports that favour their Own Interest ; and when they can make nothing else on 't , they find it the Best of their Play to put it off with a Jest. 'T is a common Thing for Captious People , and Double-Dealers , to be taken in their Own Snares ; as for the Purpose in the Matter of Power , Policy , the Fundamentals , and the Maxims of Government , &c. How many are there that Limit Sovereignty in One Case to strain it in Another , and so Handle the same Question Pro and Con , at the same Time ? Government is to be Bounded when it may serve One Turn , and Absolute when it may serve Another . Insomuch that for want of Presence of Thought , Men affirm what they Deny , and Deny what they Affirm , and run Counter to Themselves . If Sovereign Power cannot Dispense , 't is Ty'd up they cry ; and if it may be Ty'd up , 't is no longer Sovereign Power ; for that which Tyes it up , is Above it . At this Rate , One Doctrin Interferes with Another , and the very Foundations of Reason and Government sink at last into a Paradox . When the Fox brings Tydings of a peace , and Preaches upon the Subject to the Poultry , Beware the Geese . Your Foxes Acts of Amnesty are no Other than the Old Stale Politicks I know not how many Years ago . They Pardon all in General ; in the Beginning ; those that ought to be Hanged , in the Middle ; and not one Honest Man in the Conclusion . So that 't is Ten to One the Cock was Excepted in the Proclamation ; and that though the Dogs were not allowed so much as to lick their Lips at a Fox upon their Uttermost Peril , Reynard had gotten a Proviso for Himself yet to carry on his Old Trade among the Lambs and the Poultry still . This is the Method of all Popular Shams , when the Multitude are to be led by the Noses into a Fool 's Paradise . The State-Foxes tell 'em what Golden-Days are now a coming , When Every Man shall sit under his own Vine , and Eat the Fruit of his own Fig-Tree : How Trade and Religion shall Flourish and the People in short keep Holy-day all the Year long . These are Fine Words , but the Foxes Business upon the Upshot , is only the Cramming his own Gut , without any respect to the Publick . FAB . CCCLIV. A Taylor and his Wife . THere happen'd a Grievous Quarrel once betwixt a Taylor and his Wife . The Woman in Contempt of his Trade , called her Husband Pricklouse ; he gave her a Box o' the Ear for 't , which serv'd only to make her more Outragious . When this would do no good , he set her up to the Chin in a Horse-Pond ; but so long as her Tongue was at Liberty , there was not a Word to be got from her but the same Nick-Name in Derision over and over again . Well ( says he to himself , ) there 's no way I perceive to Quiet this Woman but by stopping of her Mouth , and so he had her Duck'd next bout over Head and Ears . When she was under Water , and could call him Prick-louse no longer with her Lips , she held up her Hands over her Head , and did it with her Thumbs by the Knicking of her Nails ; and when he saw that once ; he was e'en glad to give her over . The MORAL . The last Two Things that dye in an Impetuous Woman , are her Tongue and her Stomach , when she cannot have her Will. RELEXION . 'T IS the Fortune of many an Honest Harmless Man , to have this Fable Moralliz'd to him under his own Roof ; but the Better any thing is in it's Perfection , the Worse is the Corruption of it ; as there is nothing more Foetid than a Rotten Egg. 'T is the same thing betwixt a Temperate and an Impetuous Woman . Tempests and Sea-Breaches are nothing to her . There 's no Place for Reasoning with her , neither is there any thought of Curing her Will , by Applying to her Body . But now for the Honour , and ( in some sort ) the Comfort of that Fair Sex , they do not suffer alone under the Scandal of this Figure ; for Men have their Violent Passions and Transports as well as Women , and Passions much more Dangerous too than the other . The Taylor 's Wife was only a Good Hearty Shrew , under the Impotency of an Unruly Waspish Humour ; She would have her Will , ay marry would she , and that was all the Harm in 't . But 't is another manner of Business when Men come once to be Transported out of the Government of Themselves , and beyond the Use of their Reason . Their Violences are Mortal and Outrageous , even to the Ruin of Kingdoms , Common-Wealths , Families , Persons , &c. and like a Torrent , they bear down all before them , Friends , Relations , the common Principles of Religion and Nature , or whatever else stands in their Way . Nay , they make it a point of Honour to be Firm to their Wickedness , and with the Old Covenant in their Mouths to Live and Dye Impenitent . They 'll do all the Mischief in fine that they can , and when they can do no more , they 'll be Troubled at it , and call Prick-louse with their Thumbs still , when they can do 't no longer with their Tongues . FAB . CCCLV. A Woman Drown'd . AN Unfortunate Woman happen'd to be Drown'd , and her Poor Husband was mightily in Pain to find out the Body ; so away he goes along the Bank up the Course of the River , asking all he met still , if they could tell him any ▪ Tydings of the Body of his Dear Wife , that was overturn'd in a Boat at such a Place Below . Why , if you 'd find your Wife , they cry'd , You must look for her down the Stream . No , No , says the Man , my Wives Will carried her against Wind and Tide all the Days of her Life ; and now she 's Dead , which way soever the Current runs , she 'll be sure to be against it . The MORAL . The Spirit of Contradiction in a Cross Grain'd Woman is Incurable . REFLEXION . THIS falls hard upon the desperate Obstinacy of some Women ; and the Freak of the Conceit does not yet derogate from the usefulness of the Fable . The Analogy is Pleasant and Pertinent enough , betwixt a Living Crossness of Humour , and Opposition to the ordinary Course and Reason of Things , and the Fancy of a Dead Body swimming against the Stream . And the License of Couching the Matter under that Figure , and of Wording it after that Manner , carries no Offence with it , either to Congruity , or Good Manners . Beside , that the very Turn and Point of the Illustration set's a Mark upon 't to be Remember'd by : So that the Moral sticks by us , and takes a Deeper Root , when we can call it to Mind afterward by such or such a Token . There are some People that Value themselves upon being a kind of Antipodes to all Mankind , and in making other Mens Rules their Exceptions : Opposition and Contradiction is their Study and Delight . Now there 's 〈◊〉 much Pride and Vanity in setting up for the Ring-leader of a 〈◊〉 Practice , as in the Affectation of being the First Broacher of an 〈◊〉 Opinion . Hence it comes that Half the Wit of the World is 〈◊〉 〈◊〉 Paradox ; and that which we call Good Humour , is in Truth 〈◊〉 of Slight of Hand in Discourse , or a Faculty of making Truths 〈◊〉 〈◊〉 Appearances , or Appearances like Truths . Now this Gift of 〈◊〉 Pocusing , and of Disguising Matters , is so Surprising and Agreeable on the one hand , that it must of Necessity be a very strong Temptation to the Quitting of the Beaten Road on the other . Mankind was all cast in the same Mould , made liable to the same Affections , Enlightened with the same Principles , and we have all of us the same Rule to Walk by ; the same Duties incumbent upon us in this World , and the same Pretensions to our Part in the next ; insomuch that whoever affects a Fantastical Singularity of Crossness to all his Fellows , he puts himself in some degree out of the Pale of a common Providence and Protection : Beside , that the Evil is as incurable in the Man to whom it is become Habitual , as it was with the Woman here in the Fable . FAB . CCCLVI. A Bishop and a Curate . A Certain Country Curate had a Dog that he had a Mighty Kindness for ; the Poor Cur Sickens and Dyes , and his Master in Honour of his Memory gave him Christian Burial . This came to the Bishop's Ear , who presently sent for the Curate , Rattled him to some Tune , with Menaces to the Highest Degree for bringing such a Scandal upon the Function . My Lord , ( says the Curate , ) If your Lordship had but known the Understanding of this Dog , both Living and Dying , ( and especially how Charitable an End he made , ) You would not have Grudged him a Place in the Church-Yard among the rest of his Fellow-Parishoners . How so , says the Bishop ? Why my Lord , says the Curate , when he found he was Drawing Home , he sent for a Notarius , and made his Testament . There 's my Poor Lord Bishop in Want , says he , and it is my Will to leave him a Hundred Crowns for a Legacy . He charg'd me to see it perform'd , and I have it here in a Purse for your Lordship ready Counted . The Bishop upon the Receipt of the Mony , gave the Priest Absolution , and found it a very Good Will , and a very Canonical Burial . The MORAL . Mony Corrupts both Church and State. REFLEXION . THERE may be Ill Men in Holy Orders , and the Lewdness of the Person does not at all derogate from the Sacredness of the Function . Avarice on the one hand , is an Encouragement as well as a Protection to Licentiousness on the other , when People know before-hand , that Mony will Compound all Differences . Nay , and Mony is a Protestant Reconciler too as well as a Popish , when Passion and Corruption come once to be Authorized under the Venerable Cover of a Sacred Character ; only the Bishop Absolves Himself in the one Case , as he does the Curate in the other . So that Mony upon the Main , serves for the Touchstone of Common Honesty , Faith , Law and Religion : The Devil holds the Scale , and Profit or Loss is made the Standard of Gospel or Heresy . It Pleads all Causes , Defends all Titles , and turns Christianity it self into a Moot Point . It sets Texts together by the Ears , as well as Divines , and makes the Voice of God to be of more Authority in the Mouths of the Multitude , than in the Oracles of Holy Writ . 'T is the Idol that Men of all Ranks and Professions Bow to ; States-men , Sword-men , Lawyers , Ecclesiasticks , &c. there 's hardly any thing in Nature that has the Heart to withstand it ; bating here and there some singular Exception perhaps from a General Rule . What are Courts more than Common Markets , where Men are Bought and Sold in the one , as Beasts are in the other ? The Captain Fights for his Pay ; the Lawyer Pleads for his Fee , no Matter for the Conscience of the Cause ; the one 's a Soldier of Fortune he tells ye , the other is a Lawyer of Fortune ; and for the Business of Right or Wrong , 't is not one Scruple of the Question . 'T is Mony in fine , that like the Devil , makes Men Sail with all Winds , and sets all Wheels a going . Nay the very Altar it self scapes not the Almighty Power of so Irresistible a Temptation ; for we are taught in this Fable , that an Episcopal Habit is not one jot better Proof against Corruption , than a Colonels Buff-Coat . 'T is not a Sanctimonious Pretence , under a Pomp of Form and Title , without the Grace of an Inward Affection and Integrity that will serve the Turn : The Articles of the Christian Faith , and the Doctrin of our Blessed Lord and his Apostles , are to Day , and to Morrow and the same for ever ; not to be Moulded and Accommodated to every turn of State , but to be held and kept Inviolate as a standing Rule to all Ages . There are no such Worshippers of the Devil , as the Buyers and Sellers of Souls ; there 's nothing they 'll stick at , but Shuffle , Cant , Juggle , Swear back and forward like so many Spiritual Knights of the Post ; serve all Times , and all God's , even though Paganism it self should turn up Trump ; for this sort of Prostitutes steer all their Actions by the Compass of Viderit Utilitas , and for the Dogs Legacy Absolve the Devil himself , and with this Beastly Avaricious Bishop , Pronounce the Blackest Soul in Hell to be as White as Snow . FAB . CCCLVII . A Husband , Wife , and Ghostly Father . A Man of Quality had gotten a Peevish Contentious Woman to his Wife , that was observed to go every Day to Confession , and her Business was not so much to Discharge her Conscience of her own Sins , as to tell Tales of her Husband . The Holy Father would be ever and anon Chiding and Admonishing the Cavalier , telling him , that if he would but come to Confession , he doubted not but to make Him and his Wife Friends again . The Gentleman said , Yes , he would , and he went accordingly . The Good Man then bad the Penitent be sure to Examine himself thoroughly , and leave nothing out : Alas , Father , says he , for that Matter there will be no need on 't ; for you have had all my Sins in Confession from my Wife already , and a Thousand times more perhaps than ever I Committed . The MORAL . Calumny is half the Business of a Bigot : Bitterness passes for Zeal , and our very Devotions are in Effect but Libels against our Superiors . REFLEXION . THERE' 's no such Cloak as Religion for all manner of Wickedness , and the Man is a stark Fool that cannot Impose upon his Neighbour , when he has once got the Mastery of his own Conscience : There 's no Evidence of our Thoughts , but our Works ; and if an Hypocrite can but Conceal himself from the Eyes of his Companions , he never troubles his Head to Consider how Open he lyes to the Searcher of his Heart . What was the Penitent's Confession here , but a Cover for her Calumny ? And her Husband's way after that of giving the Holy Father to Understand the Truth of the Matter , was a Turn Pleasant enough . 'T is a Field of a Huge Latitude that the Devil has to Dance , and to Play his Gambols in , when he sets himself to Preach upon the Text of Religion and Conscience . In the Troubles of King Charles the First , what with Humiliations and Thanksgivings , Seditious Lectures , and Pulpit-Invectives , the People had hardly any other Business at Church than to tell God Almighty Tales of their Sovereign : So that this Unhappy Prince might have Answered his Confessarius upon the shrift of an Auricular Confession , as our Husband Answered his here in the Fable , That Others had done it for him , and told more then All beforehand . This was the Method of their Proceedings toward him through the whole Course of his Distresses , from the First Odious Remonstance , to the Last Execrable Stroke upon the Scaffold . They began with Blasting him in his Reputation ; they took up Arms against him , Hunted and Pursued him ; Seized his Revenues and his Person , Depos'd him from his Royal Dignity , Usurp'd the Government to Themselves , and under the Colour of a Formality of Law , put him upon a Judicial Tryal , and took away his Life . And not One Step did they set all this while in the whole Tract of this Iniquity , without Seeking the Lord first , and going up to Enquire of the Lord , according to the Cant of those Days . Which was no other than to make God the Author of Sin , and to Impute the Blackest Practices of Hell to the Inspiration of the Holy Ghost . FAB . CCCLVIII . An Old Man and an ▪ Ass. AN Old Man and a Little Boy were driving an Ass before them to the Next Market to Sell. Why have you no more Wit , ( says one to the Man upon the Way , ) than You and your Son to Trudge it afoot , and let the Ass go Light ? So the Man set the Boy upon the Ass , and Footed it Himself . Why Sirrah , says Another after this , to the Boy , Ye Lazy Rogue you , must you Ride , and let your Antient Father go afoot ? The Man upon this , took down his Boy , and got up Himself . D' ye see ( says a Third ) how the Lazy Old Knave Rides Himself , and the Poor Little Child has much ado to Creep after him ! The Father , upon this , took up his Son Behind him . The next they met , ask'd the Old Man whether his Ass were his Own or no ? He said Yes . Troth , there 's little sign on 't says t'other , by your Loading him thus . Well says the Fellow to Himself , and what am I to do now ? for I am Laugh'd at , if either the Ass be Empty , or if One of us Rides , or Both ; and so in the Conclusion he Bound the Asses Legs together with a Cord , and they try'd to carry him to Market with a Pole upon their Shoulders betwixt them . This was Sport to every Body that saw it , insomuch that the Old Fellow in great Wrath threw down the Ass into a River , and so went his way Home again . The Good Man , in fine , was willing to Please Every body , but had the Ill Fortune to Please No body , and lost his Ass into the Bargain . The MORAL . He that resolves not to go to Bed till all the World is Pleas'd , shall be troubled with the Head Ach. REFLEXION . So many Men , so many Minds ; and this Diversity of Thought must necessarily be attended with Folly , Vanity , and Error : For Truth is one and the same for Ever , and the Sentence of Reason stands as Firm as the Foundations of the Earth . So that no Man can be either Happy or Secure that governs himself by the Humour and Opinion of the Common People . 'T is a Thing utterly impossible to Please All , and none but a Mad Man will endeavour to Please those that are Divided among themselves , and can never Please one another . A Wise , and an Honest Man lives by Rule , and Consults the Conscience of his Actions , without any Regard to Popular Applause . Did ever any Mortal yet in his Right Wits , Advise with the Mobile about the Government of his Life and Manners ? ( Or which is all one , with the Common and Professed Enemies of Reason and Virtue , ) Did ever any Creature make a Friend or Confident of them ? Why should we be sollicitous then to be thought well of by those that no Prudent Good Man ever thought well of ? They are all Passion and Fancy , without either Judgment or Moderation : They neither understand what they do , nor why ; but act with a kind of Impetus , that knows neither Consideration nor Conduct . So that it is in truth , a Scandal , and an Ill Sign to Please them ; but a worse yet , for a Man to Value himself upon the Reputation of a Popular Favour . What are their Affections but Violent Transports that are carried on by Ignorance and Rage ? What are their Thoughts of Things , but variety of Incorrigible Error ? And what are they themselves in their own Nature , but a Herd rather than a Society ? Their Humour is very Happily set forth in this Fable ; and so is the Vanity of the Old Man's endeavouring to keep Fair with them ; for they are still unsatisfied with the Present State of Things , and consequently never to be Pleased . Now if a Man had nothing else to do but to Fool away his Days in the Pursuit of Phantomes and Shadows , and then at last lye down in the Dust like a Brute , without any Fear or Danger of an after-Reckoning , the Care were taken ; but for a Reasonable Soul to Post-pone the most Necessary Offices and Duties of Life , and to Hazzard the very loss even of Heaven it self , in favour of a Depraved Appetite ? What has he to Answer for , that shall be found Guilty of so Impious a Madness ? The very Dog 's not worth the Hanging , that runs out at Check , and lets every Cackling Crow or Daw Divert him from his Game and Business . To Conclude ; a due Consideration of the Vanities of the World , will Naturally bring us to the Contempt of it ; and that Contempt of the World will as certainly bring us Home to our Selves . This was the Case of the Poor Man here , when he had Try'd this , and that , and t'other Experiment , he threw all his Care and Follies together with his Ass into the River : And then he was at Rest. FAB . CCCLIX . A Man Dreamt he found Gold. A Man fancied in his Sleep once , that he was carried by the Devil into a Field to Dig for Gold , where he found a Great Treasure ; so the Devil advised him not to take it away with him at present , but rather to leave some particular Mark upon the Place , that he might find it another time . What Mark ? says the Dreamer . E'en down with your Breeches quoth the Devil , and lay your Tail there ; my Life for yours , do but keep your own Councel , and no Body will look for Gold in that Place . The Fellow did as he was bid , and when he Wak'd , he found that his Dream was out . The MORAL . He that Consents to deal with the Devil for Mony in his Sleep , 't is to be fear'd he would do it Waking too , if it lay fair for his Hand . REFLEXION . IT is a School-Question how far a Man is Answerable in many Cases for his Dreams : Now here was Deliberation , Discourse , and Consent ; So that both the Understanding and the Will had their Parts in the Story : Where Avarice was at One End on 't , 't was no wonder that the Devil should be at the Other . But Men go to the Devil for Mony Waking as well as Sleeping : Nay and Men of all Sorts and Qualities too , from the Prince to the Beggar . Churchmen , Statesmen , Tradesmen , Lawyers , and who not ? And if all that go to Hell upon that Errand , should beshit the Sheets , there would be a World of Work for the Wash-Women . FAB . CCCLX . A Country Fellow and a Hog . IN a Certain Country , where it was the Custom for any Man that Kill'd a Hog , to Invite the Neighbourhood to Supper with him ; a Curmudgeonly Fellow that had a Hog to Kill , advised with One of his Companions how he might save the Charge of that Supper . Why ( says he ) do but give it out to Morrow Morning , that the Hog was Stollen the Night before ; set a Good Face on 't , and your Work is done . Away goes this Man Open-Mouth , next Morning , Bawling it about , that his Hog was Stollen . Right , Right , says his Camarade , Roar it out as I bad you . Ay , but says the Hog-Merchant , with Damned Oaths and Imprecations , My Hog is Stoll'n in Good Earnest . Upon my Life , says t'other , thou dost it Rarely . So the one Swore on , and the other Fool'd on , till in the Conclusion the Churle found he was Banter'd out of his Hog ; for the Hog was Stollen indeed . The MORAL . Penny Wise , and Pound Foolish . REFLEXION . 'T IS a Point of Decency and Discretion for a Man to Comply with the Common Customs of the Place , where he Lives , over and above the Rules of Good Neighbourhood and Society . So that the Old Hunks here was well enough serv'd to be Trick'd out of a Whole Hog for the Saving of his Puddings : And it was so much the Better too , that he was of the Plot to the Fooling of Himself , and had his own Jest turned upon him in Earnest : For he was caught in his own Snare , and met withal as we say , in his own Kind . And we may make this further Use on 't , That an Ill Natur'd Thrift , is next Door to Squandring : He was Cheated , and he was Laugh'd at , and he Deserv'd both ; for he made himself a Party to the Picking of his own Pocket , and the very Sham that he designed upon his Neighbours was turned upon Himself . The Frolick was Pleasant and Pertinent enough , but the Conscience of the Case is another Question ; though there 's this to be said for 't , that it was but one Fraud paid with another , and that he Himself went half way in 't by his own Consent . 'T was with the Man and the Hog , as with the Boy and the Wolf ; he would be Crying a Wolf , a Wolf , when there was none , and then could not be Believed when there was . FAB . CCCLXI. A Florentine and a Horse-Courser . A Florentine bought a Horse for so many Crowns ; upon condition to pay one Half down upon the Nail , and be a Debtor for the rest . The Horse-Courser comes to the Florentine next Morning for the Remainder of the Mony. Soft , says the Florentine , A Bargain 's a Bargain : My Contract was to be your Debtor for the Rest , and if I Pay it , I 'm no longer your Debtor . The MORAL . Conceits and Witticisms pay no Scores . REFLEXION . THIS Fable is only a Silly Tale told for the Tale's sake , without any further Mystery or Meaning that I can perceive in 't . If the Florentine had been Drubb'd , or laid by the Heels for the Fallacy , or but Laugh'd at for the Conceit , it would have serv'd for a Caution to People how they Trifle , and play the Tonies betwixt Jest and Earnest , in Matters of Common Honesty , Good Faith and Business . Or it would have born a Moral , to Discountenance the Levity of Punning and Iingling ; and the Childish Humour of Fooling with Mental Reservations and Double Meanings . But as it is , I can find nothing more in 't than a Frothy , Empty Story . It may serve however as a Buoy to keep People at a Distance , and give Notice of a Shelf or a Flat . For the Silliness of taking Delight in this Vulgar way of Sophism , is to me as arrant an Indication of an Innocent , as a Bib and a Bauble . So that the Doctrin of a Thing done here , teaches us what we are not to do ; that is to say , we are neither to Meditate Fraudulent Contracts , nor to take Childish Collusions in Conversation for Current Payment . FAB . CCCLXII . A Christian and a Pagan . A Christian and a Pagan , that had been Old Acquaintances and Fellow-Travellers , had several Discourses upon the way together about Religion ; and coming into Italy , the Christian advised the Infidel for his better Satisfaction , only to go to Mass once , and then tell him what he thought on 't . The Pagan accordingly went to Church , and being afterward ask'd his Opinion of the Ceremonies and Solemnity of the Office , his Answer was , That he saw but one Thing there that he Dislik'd ; which was , that it look'd a little Uncharitable for one Man to Eat and Drink by Himself , and all the rest to look on . The MORAL . 'T is much with Opinions as it is with Tasts , we can no more Command our Iudgments than our Palates . REFLEXION . THE Poyson of this Fable in the Liberty of Jesting with Holy Matters , would need an Antidote to go along with it , if it were not that it is a Pagan's Conceit , and consequently suitable enough to the Character and Humour of an Infidel , to have the Offices of Christianity in Derision . If we take it by that Handle , it may serve for a Reproof to those among our selves , ( as we have but too many of them , ) that take the same Freedom of Scoffing at Religion , and Religious Rites and Ceremonies . These People pass in the World under the Name of Christians , but in their Hearts and Manners they are little better than Pagans : The Frolick of a Merry Word goes further with them , than the Conscience of their Profession , and if they can but Elude the Dint of a Pinching Conviction by some Trivial Jest , the Conceit they think Attones for the Wickedness . FAB . CCCLXIII . An Ass taught Grammar . THere was a Bold Undertaking Pedant , Wager'd his Neck against a certain Sum of Mony , that in Ten Years time he would Teach an Ass to Write , Read , and Chop Logick . His Friends called him a Thousand Mad-men for casting away his Life upon so Absolute an Impossibility . Pray Gentlemen ( says the Undertaker , ) have but a little Patience ; for 't is odds , that before the Term's out , either the Prince Dyes , ( that 's a a Party to the Contract , ) or the Ass Dyes , or the Adventurer Dyes , and then the Danger 's over . The MORAL . Collusion without Malice , is in many Cases , not only Laudable but Necessary . REFLEXION . THERE are some Cases wherein a Man may Justify some sort of Shuffling and Evading , without any Offence to Honour or Good Faith ; as in a case for the Purpose , where the gaining of Time , may be as much as a Man's Life or Estate is worth . Some Men are but one Remove from some Asses , and the difficulty of Teaching the one , is next door to the impossibility of Teaching the other . The very Proposition is a Whimsy Pleasant enough , to shew the Vanity of attempting to make a Philosopher of a Blockhead : Neither is it of a Quality to be understood according to the Letter . So that in such a case , if a Man can but save himself by a Shift , or a Figure , 't is all that can be desired ; and the Conditions naturally implied , fall within the fair Equity of the Question . There are certain Bounds and Terms of Raillery that may very well stand with the Rules of Honesty and Good Manners ; that is to say , Where the Liberty carries neither Malice , Sauciness , nor Ill Nature along with it : And the discreet manage of such a sort of Freedom , betwixt Jest and Earnest , Seasons the Entertainment of an Agreeable Conversation . We should say to our selves in all our Distresses upon the apprehension of Temporal Difficulties to come , as this Pedant in the Fable did to his Relations and Companions ; Let it be Bondage , Loss of Friends , Beggery , Banishment , nay Death it self , [ This or that may Intervene . ] It is an Unaccountable weakness for a Man to put himself upon the Torture at present , for fear somebody else should Torment him Seven Years hence . Is it not enough for us to be Miserable when the time comes , unless we make our selves so Beforehand , and by Anticipation ? When we have gone as far as Conscience , Honour , Industry , and Human Prudence can carry us , toward the preventing , or the averting of the Danger that threatens us , we are to remit the rest to Providence , and wait the good Pleasure of Heaven with Patience , Humility and Resignation . This Man was to dye at Seven Years end , unless he could bring to pass a thing Impossible . Now sooner or later , ( and which of the Two is uncertain , ) we are all of us to dye . Why are we not as Sollicitous now for the Certainty of the Thing , as for the Appointment of the Time , when a Thousand Accidents may interpose to divert the one , and the other is wholly inevitable ? FAB . CCCLXIV . A Priest and Epiphany . TO Morrow ( says the Curate ) is to be Celebrated the Feast of Epiphany : I do not know whether the Saint be a Man or a Woman ; but the Day however is to be observed with Great Solemnity . The MORAL . The Silliness of the Person does not at all Derogate from the Dignity of his Character and Commission . REFLEXION . THIS is a Dry Fable , and there 's nothing to be gotten out of it but by Squeezing . It may pass however with a little Force , for a Reproach upon the Ignorance of many People in their own Trade , provided always that there be no Reflexion upon the Profession it self , which is but too much the Practice of Loose Men , and of Troublesome Times ; as if the Commission were to Blame for the Person 's sake that Abuses it . There are Men of all sorts , Good and Bad , in all Functions and Societies ; and the Order , or the Office , is never the worse for the Failings of an Ill , or a Weak Man that has the Execution of it . It was well turn'd by Mr. Selden upon an Alderman in the Long-Long Parliament , on the Subject of Episcopacy . Mr. Speaker , says the Alderman , there are so many Clamours against such and such of the Prelates , that we shall never be Quiet till we have no more Bishops . Mr. Selden upon this , Informs the House , what Grievous Complaints there were for high Misdemeanors against such and such Aldermen , and therefore , says he , by a Parity of Reason , it is my Humble Motion that we may have no more Aldermen . Here was the Fault transferr'd to the Office , which is a Dangerous Error ; for not only Government , but Human Society it self may be dissolved by the same Argument , if the Frailties or Corruptions of Particular Men shall be Reveng'd upon the whole . FAB . CCCLXV . A Lavern Reckoning paid with a Song . A Hungry Traveller stept into an Eating House for his Dinner , and when he had filled his Belly , mine Host brought him his Reckoning . Well , says the Traveller , I must e'en pay you with a Song now ; for I have not one Peny of Mony. 'Tother told him in short , that his Business was Mony , not Musick . But what if I should give you a Song yet that shall content you ? ( says the Man again , ) will you not take that for Satisfaction ? Yes says the Victualler , if I like it . So he fell to Singing I know not how many Songs , one ofter another ; but the Master told him in one Word , that Songs would pay no Scores where he had to do . Well ( says the Songster , ) let me try but once more now , and I shall go near to fit ye . So he took out his Purse as if he would Open it , and at the same time sung him a Song with this Bob to 't , Out with your Purse , and Pay your Host. How dy' e like this now ? says the Traveller ! Oh very well says mine Host. Why I thought I should fit you at last with a Song that would Please you , quoth the other , and so he went away . The MORAL . There are some ways of Fooling that do the Business of Skill and Address . REFLEXION . THE Conceited Sharper here in the Fable , sets forth the Humour and Character of the Spunging Buffoons that a Man meets every Day in his Porridge Dish : That is to say , in Courts and at Great Mens Tables , as well as elsewhere . These same Jack-Pudding Smell-Feasts are certainly the most Despicable Creatures under the Sun , unless perhaps their Patrons that Protect and Encourage them may be the more Contemptible Wretches of the Two. They make Fooling their Business and their Livelihood , and live like Izeland Shocks , by shewing Tricks for Bread. They turn Conversation into a direct Farce : Their Wit is either Scurrilous or Frothy , which they manage at such a Rate as if Human Reason were a Faculty only to make Sport with all . FAB . CCCLXVI . A Fryer , a Laique and a Wolf. A Certain Mendicant ( one of those that beg in the Name of St. Anthony , ) contracted with a Country Fellow for such a quantity of Corn to Ensure his Sheep , and his Husbandry for that Year . The Man depended so absolutely upon this Security , that he e'en left his Sheep to look to themselves ; and the Wolf picked up I know not how many of them . This past on , till the Holy Brother came for his next Years Provision . Yes , says the Clown , Your'e a Trusty Spark indeed , to take Charge of my Sheep , and then let the Wolf Eat them all ; your Promises are not worth a Fart , and I 'le have no more to do with you . Ah! that same Villanous Wolf , says the Religious ! Indeed you must have a care of him , for he 's e'en so wicked a Beast , that he shall not only Deceive St. Anthony , but St. Anthony's Master himself too , if he had it in his Power . The MORAL . All Promises are either broken or kept . REFLEXION . HERE' 's a Reproof to all Religious Cheats and Impostors that Promise more than they are able to Perform , and Preach those Doctrins to their Disciples , which they do not Believe themselves . When Church-men come once to be Mercenary , and to Prostitute the Truth for Mony , no wonder , after their Example , if the Laity Govern their Consciences too by the same Measure . It makes Religion look liker a Trade ; or a Contrivance of State , than a Divine Inspiration : Nay , it staggers People in the very Foundations of their Faith , to see Ministers at Variance with themselves , and the Pulpits changing with the Times , and paradoxing upon the Gospel . Holy Men Teach in their Lives as well as with their Lips , and it draws an Irreverence upon the Function , where the one bears a Contradiction to the other . There must be no Preaching of Salvation one Day , and Damnation another , upon one and the same Text. There are Quacks in Divinity , as well as in Physick , and Pretenders to the Absolving of all Sins , as well as to Remedies for all Diseases . But the Curate went beyond his Province , when he stretch'd his Patent for the Cure of Souls , to a kind of Tutelary Guardianship over Goods and Chattels . When such an Impostor has once forfeited the Credit of his Doctrin , 't is a shrewd Temptation to his Disciples to question the very 〈◊〉 of his Commission , and to take the Stories he tells 'em of the next World , to be no better than a Trick of Spiriting Men away into a Fool 's Paradise : But when he comes once to be Detected , he has either the Wolf or the Devil to bring him off again . FAB . CCCLXVII . A Priest and a Sick Man. A Priest that was willing to give a Sick Man a Word of Comfort in his Extream Misery , told him , That whom the Lord loves he Chastens . 'T is no wonder he has so few Faithful Servants then , says the Poor Man ; and I 'm afraid he 'll e'en have Fewer if he goes this way to work . The MORAL . Ignorance is some sort of Excuse , for a Man that Speaks or does an Ill thing , with a good Intention , or without Understanding that he does or says Amiss . REFLEXION . A Man should no more commit such a Freak as this is , to the Publick , without somewhat of a Caution or Controul upon 't , than he would throw Rats-bane up and down a House where Children and Fools might come at it : For there are Liquorish and Inconsiderate Readers , as well as Children , and the one in as much danger of Mistaking Evil for Good , as the other of taking a Dose of Mercury , for a Sweetmeat . As for Example , here 's a Lewd , Atheistical Fancy expos'd at Random , which some People will be forward enough to take , as it stands Uncorrected , for a very fine thing said , and by that means give some sort of Reputation to a Liberty that is not upon any terms to be endured . Now we are in Charity to presume , that the Author never intended this Extravagant Instance for a President , and therefore the Imperfection of the Fable , must be help'd out by some Pertinent Application of it in an Instructive Moral . The Doctrin that arises from this Text , will fall under the Topick of the Government of the Tongue , and reach , in the Latitude , to all the Transports and Excesses of that Unruly Member : as Blasphemy , Calumny , Scurrility , Prophaneness , False , Vain , and Evil-Speaking and the like ; which are all naturally enough reducible to the same Head , as they do effectually proceed from the same Root . He that has gotten a Habit of letting his Tongue run before his Wit , will rather lose his Honour or his Friend , than his Jest ; nay , and venture his Salvation over and above too , into the bargain . As in the Case here before us , where we have a Libertine Fooling even in his Last Agonies , with a Witticism betwixt his Teeth , without any regard to the Circumstances of Sobriety and Conscience . But this is a Wickedness only for Profligates and Madmen , to make Sport with , and Men of better Sense to Tremble at ; for there must be no Quibling and Trifling with the Majesty and Judgments of the Almighty . FAB . CCCLXVIII . A Physician that Cur'd Mad-Men . THere was a Physician in Milan that took upon him to Cure Mad-men ; and his way was this : They were Ty'd Naked to a Stake , and then set up right in a Nasty Puddle , Deeper or Shallower , according to the degree of the Distemper ; and there to continue , till betwixt Cold and Hunger they might be brought to their Wits again . There was one among the rest , that after Fifteen Days Soking , began to shew some signs of Amendment ; and so got leave of the Keeper for the Liberty of the Court , and the House , upon condition not to set Foot over the Threshold of the Street-Doors . He past his Promise , and was as good as his Word . As he was standing one Day at the Outer-Gate , there came a Falkner Riding by , with his Kites and his Curs , and all his Hawking Trade about him . Heark ye Sir , says the Mad-Man , a word with you : And so he fell to asking him Twenty Idle Questions , What was this , and what was that , and ' tother ? And what was all this good for ? and the like . The Gentleman gave him an Answer to every thing in Form. As for Example , This that I Ride upon , ( says he ) is a Horse , that I keep for my Sport ; this Bird upon my Fist is a Hawk that Catches me Quails and Partridges ; and those Dogs are Spaniels to spring my Game . That 's well , says the Fool , and what may all the Birds be worth now , that you catch in a Twelve Month ? Why it may be some Ten or Fifteen Pound perhaps , says ' tother . Ay but ( says the Mad Fellow again , ) what may all your Hawks , Dogs , and Horses cost you in a Year ? Some Fifteen times as much perchance , says the Falkner . Get you out of the way then immediately ( cries the Fool , ) before our Doctor gets sight of you ; for if he sow●…'d me up to the Middle in the Pond , you 'll be in as sure as a Gun up to the Ears if he can but set Eye on ye . The MORAL . Every Man living is Mad in some respect or other , and the Doctors themselves as Mad as the Patients . REFLEXION . THIS Story gives us to understand in the Application of it , that there are more Mad-men out of Bedlam than in 't ; and that according to Horace , We are all Mad , every Mother's Child of us , more or less ; and therefore 't is but Neighbourly Justice for One Mad-man to bear with another . 'T was well enough said of a Fellow in a Mad-House that was asked in the Interval of his Distemper , how he came to be there ? Why , says he , The Mad Folks abroad are too many for us , and so they have Master'd all the Sober People , and Coop'd 'em up here . There 's an Alienation of Mind in the Moral , as well as in the Physical Acceptation of the Expression ; and he 's as Mad a Man that abuses his Reason , as he that has lost the Exercise of it : Beside , that there 's as great a Diversity of Freak and Extravagancy in the one Sense as in the other ; and they have their Paroxisms and their Intermissions both alike . Every Man Living in fine , has his weak side , and 't is but striking the right Vein to set the Humour a Working . The General Doctrin of this Parable , we find summ'd up in a very few Words here ; that is to say , he that eagerly pursues any thing , and gives more for 't than it is worth , is no better than a Mad-Man . Now the way to make a true estimate , both of the Price and of the Purchase , is only to set the one against the other , and so to Ballance the Account . One Mans Head runs Riot upon Hawks , Hounds , Dice , Drabs , Drinking , Revelling , and for Brevity sake , we may e'en take in the whole Roll of Good Natur'd Sins and Pleasures , ( if I may call them so , ) that may serve to Gratify a Sensual Appetite . Let but a Man consider now the Time , Mony , Care , Labour , and Vexation that this Wild-Goose-Chase has cost him , and then say to himself on the other hand , what have I gotten to answer all this Expence , but the Loose , Giddy Frolick of a few Mad Hours , attended with Claps , Gouts , Palsies , Infamy , Beggery , Nauseous Qualms , Surfeiting Satieties , Anxiety of Thought and Conscience , and all attended with the Anguish of a Late and an Unprofitable Repentance in the Conclusion ? And it is the same thing too with the Diabolical Transports of Ambition , Pride , Envy , Revenge , and the like ; over and above the Irreparable Loss of a Thousand Blessed Opportunities , to the extream Hazard of Eternity it self . When 't is come to this once , there 's no way but the Doctor 's Discipline ; that is to say , Mortification and Affliction to bring us to our selves again . FAB . CCCLXIX . A Country Fellow Climbing a Tree . A Country Fellow got an Unlucky Tumble from a Tree : Why this 't is , ( says a Passenger , ) when People will be doing things Hand over Head , without either Fear or Wit : Now could I have taught you a way to climb a Thousand Trees , and never hurt your self with a Fall. Alas , says 'tother , the Advice comes too late for this Bout , but let 's have it however ; for a body may be the better for 't another time . Why then ( says the Traveller , ) You must take care for the future , whenever you Climb another Tree , that you come no faster down than you went up . The MORAL . Do nothing Rashly . REFLEXION . 'T IS Good Counsel rather to take Time and Leisure in matters that will bear it , then to venture Neck and All with overmuch Hast. All Rash and Aspiring Humours , fall under the Reproof of this Moral ; for there are Climbers in State , as well as in Woods and Orchards ; and Favourites run as great a Risque in Mounting to Honours , Charges and Preferments , as the Fellow did here in Climbing an Apple-Tree . Their Rise is commonly Gentle and Step by Step ; but when they are once up , they are in danger of falling down again by their own Weight : Wherefore Slow and Sure in these Cases , is good Counsel . 'T is a Roguy kind of a Saying , that He that will be Rich before Night , may be Hang'd before Noon . High Places are Slippery , and it turns the very Brain of a Man to look down from ' em . He that first call'd Experience the Mistress of Fools , might at the same time have told us upon the Opposition , that Nature is the Mistress of Wise Men : Only the one looks forward from the Causes into the Effects , and the other traces the Truth , and the Reason of Things backward , from the Effects up to their Causes . That is to say , the one Teaches us Wit , by shewing us where we play'd the Fool , and the other Teaches us Wit , by keeping us before-hand from Playing the Fool at all . To apply this Moral to the Fable now , the stress of it rests upon the matter of Foresight , and After-Wit , and the Doctrin tells us , that he that wants the one , must make his Best of the other : This was the very Case of the Man in the Orchard here , before and after his Fall. Now Nature does nothing by Starts and Leaps , or in a Hurry , as we say ; but all her Motions are Gradual , Regular , and without Noise , which may serve us for a Lesson , and a President , not to do any thing Rashly . FAB . CCCLXX . One that had Lost his Mony and Cloaths at Play. A Fellow that had lost his Mony and Cloaths at Play , stood sniv'ling at a Tavern Door , to think what would become of him . One of his Acquaintance came to him , and asked him what he Cry'd for ? For Nothing , says he . How come you to Cry then , says 'tother , if you have nothing to Trouble you ? Why for that very Reason , says he , because I have Nothing . Now the one took it that he had no Reason to Cry , and the other meant that he Cry'd because he had nothing left him . The MORAL . Cautions are as Instructive as Precepts ; the one shews us what we are not to do , and the other what we are . REFLEXION . THIS Quirk is little better than the Childrens Play of Riddle me , Riddle me ; though the Conceit I know is Celebrated among the Apothegms of the Ancients . The Mony and the Cloaths were Lost on purpose to make way for the Jest ; as the Gentleman dropt his Book into the River , off of Maudlin Bridge in Cambridge : What 's that , says one of his Acquaintance that was passing by ? Alas , says t'other , 't is Iust In ; now the Book was Iustin. We may observe from hence , what Pains some Men take to make themselves Ridiculous , and that Study may improve a Coxcomb as well as a Philosopher . We may learn further , that Men do not know when they are well , or when they have enough ; but shift and squander till they would half Hang themselves at last , to be where they were again . It may be another Note too , the Unreasonableness of Jesting in Cases of Distress : So that the Figure at last is Fool all over . Upon the whole , the Fellow Plays , and loses his very Back-side , and then Cries : And what is all this more now , then the laying of a Train for bringing in by Head and Shoulders the miserable Conceit of Nothing upon Nothing . FAB . CCCLXXI . A Blinkard Buying of Wheat . UPon a time when there was an Extreme Scarcity of Corn in Florence , a Poor Wretch with One Eye , was sent to the Market with a Great Sack , to Buy such a Provision of Wheat : He goes to his Corn-Merchant , and asks him the Price of so many Measures . Why , says he , one of these Measures is as much as one of your Eyes is worth ; ( meaning , that Wheat was very Dear . ) Why then cries an Unlucky Wag , that stood by there , A less Bag methinks might have serv'd your Turn , for One of those Measures is as much as you are able to Pay for . The MORAL . A Ieering Buffoon is the common Enemy of Mankind . REFLEXION . IT is a high Point of Ill Nature , and Ill Manners , to make Sport with any Mans Imperfections that he cannot help ; and it holds as well too in the case of our Misfortunes , if we have not brought them upon our selves by our own Fault . 'T is enough , where any thing of this falls out one way or t'other , that Providence and Nature will have it so : But Intemperate Wits will spare neither Friend nor Foe ; and make themselves the common Enemies of Mankind . Men that are given to this Licentious Humour of Scoffing at Personal Blemishes and Defects , should do well methinks to look into themselves a little , and begin their Animadversions at Home ; for which is the Greater Scandal , the want of Charity , Modesty , Humanity ; or the want of an Eye ? 'T is the Reasonable Soul that makes the Man , not the Body ; and a Deformity in the Nobler Part is Ten Thousand Times more liable to Reproach , than an Imperfection in the other . We are not answerable for our Persons , but for our Manners we are . The Scorner should do well also to consider upon the Sight of a Cripple , or a Monster , that it was only the Distinguishing Mercy of Heaven that kept him from being one too ; and not render himself by his Ingratitude the more Abominable Monster of the Two. The Boy in fine , did very Ill , and if he had but been soundly Whipt for 't , it would have Perfected the Morality of the Fable . FAB . CCCLXXII . A Country-man with his Asses . A Countrey-man that had been at Market with his Corn , and was Driving his Asses Home again , Mounted one of the Best of them to Ease himself : When he was up , he fell to Counting , and so kept Telling them over and over , all the way he went , but still wanted one of his Number . Upon this , away he goes to the Market Town , whence he came , ( a matter of Seven Miles off , back again , ) Enquiring of all he met , if any Body had seen his Ass. He could learn no Tydings of him , and so Home he went , Late at Night , as arrant a Fool , as he set out . The Loss went to the Heart of him , but upon Alighting , and his Wives giving him the Hint , he found his Beast again , and that the Ass he rode upon was forgot in the Reckoning . The MORAL . The Butcher look'd for his Knife when he had it in his Mouth . REFLEXION . 'T IS many a Man's Case , to fancy that he wants what in Truth he has ; and then to Tire himself out with Hunting after it Abroad , when he carries it about him all this while , and may have it better Cheap at Home . The Bare Supposal of one Petty Loss , makes us unthankful for all that 's left . We are naturally apt to think our Selves Miserable , and the very thinking so makes us so . This Conceit puts us upon the Ramble up and down for Relief , ( and all in vain too , ) 'till very Weariness brings us at last to our selves again , where we find the Ass we sought for , and the Cure of all our Misfortunes in our own Breasts . A Man may be so intent upon one thing , as to heed nothing else , as he that spent half a day to look for his Odd Stocking , when he had them both upon a Leg. FAB . CCCLXXIII . A Man that Carried his Plough to Ease his Oxen. A Peasant that had Plow'd himself and his Oxen quite a Weary , Mounted an Ass , with the Plough before him , and sent the Oxen to Dinner : The Poor Ass , he found , was ready to Sink under the Load , and so he took up the Plough , and lay'd it upon his own Shoulders . Now , says he to the Ass , Thou mayst carry Me well enough , when I carry the Plough . The MORAL . Some Brute Animals , have more understanding then some Men. REFLEXION . MAN and Wife are in many Cases the Plough-man here , and his Ass ; they think to Ease one another , not considering that what either of them bears , is a common Burden to both . There was a Fuddling Couple that sold Ale , and their Humour was to Drink Drunk Hand to Fist , upon their own Liquor : They laid down their Club still for what they had , and this they called Forcing a Trade . Now so long as the Tipple was paid for , all went merrily on they thought , without ever so much as Dreaming that 't was at their own Cost . 'T is much thereabouts betwixt Rulers and Subjects : The Prince may carry the Plough perhaps , but the weight of both Plow and Prince lies upon the Peoples Shoulders . Miscellany Fables . FAB . CCCLXXIV . A Fox and a Cat. THere was a Question started betwixt a Fox and a Cat , which of the Two could make the best Shift in the World , if they were put to a Pinch . For my own part , ( says Reynard , ) when the worst comes to the worst , I have a whole Budget of Tricks to come off with at last . At that very instant , up comes a Pack of Dogs full-Cry toward them . The Cat presently takes a Tree , and sees the Poor Fox torn to Pieces upon the very Spot . Well , ( says Puss to her self , ) One Sure Trick I find is better than a Hundred Slippery ones . The MORAL . Nature has provided better for us , then we could have done for our selves . REFLEXION . ONE Double Practice may be disappointed by another ; but the Gifts of Nature are beyond all the Shams and Shuffles in the World. There 's as much difference betwixt Craft and Wisdom , as there is betwixt Philosophy and Slight of Hand . Shifting and Shuffling may serve for a Time , but Truth and Simplicity will most certainly carry it at the long run . When a Man of Trick comes once to be Detected , he 's Lost , even to all Intents and Purposes : Not but that one Invention may in some Cases be Honestly Countermin'd with another . But this is to be said upon the whole matter , That Nature provides better for us , then we can do for our selves ; and instructs every Creature more or less , how to shift for it self in cases of Ordinary Danger . Some bring themselves off by their Wings , others by their Heels , Craft or Strength . Some have their Cells or Hiding Places ; and upon the Upshot , they do more by Vertue of a Common Instinct toward their own Preservation , then if they had the whole Colledge of the Virtuosi for their Advisers . It was Nature in fine , that brought off the Cat , when the Foxes whole Budget of Inventions fail'd him . FAB . CCCLXXV . The Dancing Apes . A Certain Aegyptian King Endow'd a Dancing-School for the Institution of Apes of Quality ; and when they came to be Perfect in their Lessons , they were Dress'd up after the best manner , and so brought forth for a Spectacle upon the Stage . As they were in the Middle of their Gamboles , somebody threw a Handful of Apples among them , that set them presently together by the Ears upon the Scramble , without any regard in the World to the Business in Hand , or to the Dignity of their Education . The MORAL . The Force of Nature is infinitely beyond that of Discipline and Imitation . REFLEXION . MEN have their weak Sides as well as Apes , and it is not in the Power of Study and Discipline to extinguish Natural Inclinations ; no not so much as to Conceal them for any long time , but they 'l be breaking out now and then by Starts and Surprizes , and discover themselves . The Apes were taught their Apes Tricks by a Dancing Master ; but it was Nature that taught them to Eat Apples , and the natural Institution was much the stronger of the Two. FAB . CCCLXXVI . An Ass and Two Travellers . A Couple of Travellers that took up an Ass in a Forrest , fell downright to Loggerheads , which of the Two should be his Master : So the Ass was to stand by , to see those Two Boobies try their Title to him by a Rubber at Cuffs . The Ass very fairly look'd on , 'till they had Box'd themselves a Weary , and then left them both in the Lurch . The MORAL . 'T is a common thing , both in Love , Law and Arms , for Plaintiff and Defendant to lye Battering one another for a Prize that gives them both the slip . REFLEXION . MANY People have fair Opportunities put into their Hands , and want Wit to make Use of them . Here was a silly Controversy , as sillily Manag'd , and Two Quarrelsom Fools out-witted by an Ass. Why did they not keep him when they had him sure ? Or why did they not Compound the matter , and Divide , when the one had no more right to him than the other ? But this of the Travellers and the Ass is a common Case , and a Frivolous Contentious Law-Suit is the Moral of it ; when Plaintiff and Defendant are Worrying one another about the Title , till they have spent the Estate . So the Travellers fought here for an Ass , and the Ass ran away with the Stakes . FAB . CCCLXXVII . Mercury and Fishermen . SOme Fishermen that had caught more Fish then they knew what to do withal , Invited Mercury to take part with them ; but finding that the Invitation was not so much matter of Respect , as to get rid of the Glut they had taken , he very fairly left them to Eat by themselves . The MORAL . In all the Good Offices of Human Society , 't is the Will and the Affection that Creates the Obligation . REFLEXION . 'T IS the ordinary Practice of the World , for Men to be kind to other People for their own Sakes ; or at least to be frank of Civilities that cost them nothing : Wherefore we are to Distinguish betwixt Kindnesses that are only matter of Course , and Friendly Offices that are done out of Choice and Good Will. Where 's the Obligation , the Friendship , or the Respect of any Man 's making me a Present of what he neither cares for himself , nor knows what to do withal ? And of that which I am to be never the better for neither ? The Fellow here had taken more Fish then he could spend while they were Sweet , and so rather then they should lye by to stink him out of the House , he Invited Mercury to the Eating of them ; that is to say , to the Helping him off with ' em . FAB . CCCLXXVIII . An Eagle and a Beetle . A Hare that was hard put to 't by an Eagle , took Sanctuary in a Ditch with a Beetle . The Beetle Interceded for the Hare : The Eagle Flapt off the former , and Devoured the other . The Beetle took this for an Affront to Hospitality , as well as to her Self , and so Meditated a Revenge , watch'd the Eagle up to her Nest , follow'd her , and took her Time when the Eagle was Abroad , and so made a shift to Roll out the Eggs , and Destroy the Brood . The Eagle upon this Disappointment , Timber'd a great deal higher next Bout ; the Beetle watch'd her still , and shew'd her the same Trick once again . Whereupon the Eagle made her Appeal to Iupiter , who gave her leave to lay her next Course of Eggs in his own Lap. But the Beetle found out a way to make Iupiter rise up from his Throne ; so that upon the Loosning of his Mantle , the Eggs fell from him at Unawares , and the Eagle was a Third time Defeated . Iupiter stomach'd the Indignity , but upon Hearing the Cause , he found the Eagle to be the Aggressor , and so Acquitted the Beetle . The MORAL . 'T is not for a Generous Prince to Countenance Oppression and Injustice , even in his most Darling Favourites . REFLEXION . THE Rights and Priviledges of Hospitality are so Sacred , that Iupiter himself would not Countenance the Violation of them , even in his own Minion , the Eagle . Nor is there any thing so despicable , ( as we see in the case of the Beetle , ) but Access is open for the Cries of Distressed Innocence , to Divine Justice . Let no Man presume because he is Great and Powerful , nor Despair because he is Low and Poor ; for the one may Rise and the other may Fall , and the meanest Enemy may find a way to a Revenge . Tyranny may prosper for a while , 't is true , and under the Countenance of a Divine Permission too , as the Eagle got leave here to Deposite her Eggs ( or her Cause ) in Heaven : But Iupiter's Lap it self , we see , is no Final Sanctuary for an Oppressor . Though nothing is more common in the World then to mistake Providences and Judgments , and to call the Wickedest and the worst of Men and of Things by Good Names . FAB . CCCLXXIX . An Owl and Little Birds . THere goes a Story of an Owl that was advised by the Little Birds to Build rather among the Boughs and Leaves as they did , then in Walls and Hollow Trees ; and so they shew'd her a Young Tender Plant for her Purpose . No , No , says the Owl , those Twigs in time will come to be Lim'd , and then your'e all Lost if you do but touch ' em . The Birds gave little Heed to 't , and so went on Playing and Chirping among the Leaves still , and passing their Time there in Flocks as formerly ; till in the conclusion the Sprigs were all Daub'd with Lime , and the Poor Wretches clamm'd and taken . Their Repentance came now too Late ; but in Memory of this Notable Instance of the Owls Foresight , the Birds never see an Owl to this very Day , but they Flock about her and Follow her , as if it were for a New Lesson . But our Modern Owls have only the Eyes , the Beak and the Plume of the Owls of Athens , without the Wisdom . The MORAL . Good Counsel is lost upon those that have not the Grace to Hearken to 't ; or do not Understand it , or will not Embrace and Follow it in the proper Season . REFLEXION . Wholesom Advice is worth nothing , unless it be ( in Truth , ) Given as well as taken in Season . This Fable shews the Danger and the Mischief of either Rejecting , not Heeding , or not Entertaining it ; and likewise at the same time , sets forth how hard a thing it is to fasten Profitable Advice upon Men that Indulge themselves in Ease and Pleasure . They look upon it as so much time lost , to employ the Present upon the thought of the Future ; and so by one Delay after another , they spin out their whole Lives , 'till there 's no more Future left before ' em . This Dilatory Humour proceeds partly from a Sloathful Laziness of Temper ; as I knew a Man that would not be got out of his Bed when the House was afire over his Head. Action is Death to some sort of People , and they 'd as live Hang as Work. It arises in a great measure too from an Habitual Heedless Inadvertency , when Men are so intent upon the Present , that they mind nothing else ; and Counsel is but cast away upon them . Birds of Pleasure , and Men of Pleasure are too Merry to be Wise ; and the case of this Fable is but the common case of the World. Wholsom Advice comes in at one Ear , and goes out at ' tother . Men , in short , of Blood and Appetite , have no Foresight 〈◊〉 and so Postpone Prudence as a Vertue of another Season . FAB . CCCLXXX . A Gourd and a Pine. THere was a Gourd Planted close by a Large Well-spread Pine : The Season was Kindly , and the Gourd shot it self up in a short time , climbing by the Bows , and twining about 'em , 'till it topp'd and cover'd the Tree it self . The Leaves were Large , and the Flowers and the Fruit fair ; insomuch that the Gourd had the confidence to value it self above the Pine , upon the comparison . Why says the Gourd , you have been more Years a Growing to this Stature then I have been Days . Well , says the Pine again , but after so many Winters and Summers as I have endured , after so many Blasting Colds , and Parching Heats , you see me the very same thing still that I was so long ago . But when you come to the Proof once , the First Blight or Frost shall most infallibly bring down that Stomach of yours , and strip ye of all your Glory . The MORAL . Nothing so Insolent and Intolerable as a Proud Upstart that 's rais'd from a Dunghil ; he forgets both his Master and his Maker . REFLEXION . THE Gourd here is an Emblem of Vain Pride and Ingratitude ; and the Pine bids Princes and Great Men have a care what Favourites they prefer ▪ and what Friendships they Entertain ; and this for their own sakes , as well as for the sake of the Publick . He 's a Fool that takes himself to be Greater , Richer , Fairer or Better then he is ; or that reckons any thing his own , which is either but Borrow'd , or may be taken away next Moment . He that lives barely upon Borrowing , is effectually but a Beggar when his Debts are paid . This Gourd in short , is a Proud Upstart ; his Growth is quick , but his Continuance short : He values himself upon the Feather in his Cap ; and in a word , upon those Fooleries that a Man of Honour and Substance would blush at . And nothing else will serve him neither , but to 〈◊〉 Excellencies with those that took him out of the Dirt ; nay , and to elevate himself ( when a'lls done ) to the Dishonour of his Supporters . And what 's the Issue at last of Encouraging these Minions , but the bringing of a Scandal upon Common Justice , by a most Permcious Example , that ends in the very starving as well as the 〈◊〉 of their ▪ Benefactors ; for 't is impossible but they must Pine and Wither , that entertain such Hangers-on . This Gourd in fine , is the true Emblem of a Court-Leech ; he Fastens and Sucks , without either Mercy or Measure , and when he has drawn his Master Dry , he very fairly drops off , Changes his Party , and so leaves him . FAB . CCCLXXXI ▪ A Raven and Wolves . A Raven that had waited upon a Herd of Wolves a whole Days Ramble , came to 'em at Night for a share of the Prey they had got . The Wolves answer'd him , that if he had gone along with 'em for Pure Love , and not for his Gut , he should have had his Part : But ( said they ) a Dead Wolf if it had so fall'n out , would have serv'd a Ravens turn as well as a Dead Sheep . The MORAL . Most People Worship for the Loaves , from the very Plough-Tayl to the Crosier and Scepter ; and the World bows to that that 's uppermost . REFLEXION . 'T IS the Intention that qualifies the Action ; neither is it for any Man to pretend Merit , or to challenge a Reward for attending his own Business . The Raven Dogg'd the Wolves for his Supper : Now if these Wolves themselves had been Hounded by a Herd of Tygers , that should have Worry'd Them , one sort of Carrion would have been as good to the Raven , as another . This is the Case , as well betwixt Man and Man , as of Wolves and Ravens , that suck the Blood of those they Follow and Depend upon , under a Pretext of Service and Kindness . How many Examples have we seen of this , among those that follow Courts , and the Leaders of those Followers ? If the Master gets the Better on 't , they come in for their Snack ; and if he happens to fall in the Chace , his Temporising Friends are the Foremost to break in upon the Quarry . Whether the Wolves Took or were Taken , was all a case to the Raven . FAB . CCCLXXXII . Arion and a Dolphin . THis Famous Arion was a Great Favourite of Periander the King of Corinth ; he Travelled from thence into Sicily and Italy , where he gather'd a great Mass of Treasure , and gain'd over and above the Good-Will and Esteem of all People wherever he came . From thence he put himself Abord a Corinthian Vessel , to go back again , where he got an inkling among the Ships Crew of a Conspiracy to take away his Life . He Discours'd the Mariners about it , and came in the end to this composition ; that if he would cast himself presently into the Sea , and let the Conspirators have his Mony , there should be no further Violence offer'd to his Person . Upon this Agreement he obtained Liberty to give them only one Song before he Leap'd Overbord ; which he did , and then Plung'd into the Sea. The Seamen had no thought of his ever coming up again ; but by a Wonderful Providence , a Dolphin took him upon his Back , and carried him off safe to an Island , from whence he went immediately to Corinth , and presented himself before Periander , just in the condition the Dolphin left him , and so told the Story . The King order'd him to be taken into Custody as an Impostor ; but at the same time caused Enquiry to be made after the Ship , and the Seamen that he spake of , and to know if they had heard any thing of one Arion where they had been ? They said Yes , and that he was a Man of Great Reputation in Italy , and of a Vast Estate . Upon these Words , Arion was Produced before them , with the very Harp and Cloaths he had when he Leapt into the Sea. The Men were so confounded at the Spectacle , that they had not the Face to deny the Truth of the Story . The MORAL . Mony is the Universal Idol . Profit Governs the World , and Quid Dabitis & Tradam may be the Motto : But Providence yet in the Conclusion makes all things work for the Best . REFLEXION . SOME Men are worse than some Brutes , and little other than Beasts in the shape of Reasonable Creatures . This Fable shews us , that Men of Blood will stick at no Profitable Villany , but they are Blind , Deaf , and Inexorable where Mony 's in the case . The Charms of Reason , Art and Innocence are Lost upon 'em , and the Sea it self we see , had more Pity for Arion then the Men. The Dolphin represents the Instrument of an Overruling Providence that interposes Miraculously to our Deliverance , when ordinary Means fail us . The Wonderful Discovery in the Conclusion , serves to shew us that Murder will out . FAB . CCCLXXXIII . A Spider and the Gout . A Spider that had been at Work a Spinning , went Abroad once for a little Country Air to Refresh her self , and fell into Company with the Gout , that ( by the way ) had much ado to keep Pace with her . When they came at Night to take up their Lodging , very Inquisitive they were into the Character and Condition of their Host : But the Spider without any more Ceremony , went into the House of a Rich Burgher , and fell presently to her Net-work of Drawing Cobwebs up and down from one side of the Room to the other ; but there were so many Brooms , and Devillish House-wenches still at hand , that whatever she set up this Moment , was swept away the next : So that this miserable Insect was the only Creature within those Walls that felt either Want or Trouble . But the Gout all this while , was fain to Kennel in the very Rendezvous of common Beggers , where she was as uneasy , as Hard Lodging , Course Bread , and Puddle-Water could make her . After a tedious and a restless Night on 't , they met again next Morning by Sun-Rise , and gave one another the History of their Adventure . The Spider tells tells first how Barbarously she had been us'd ; how cursedly Nice and Cleanly the Master of the House was ; how impertinently Diligent his Servants were , &c. And then the Gout Requited the Spider with the Story of her Mortifications too . They were in short , so unsatisfied with their Treatment , that they resolved to take quite contrary Measures the next Night . The Spider to get into a Cottage , and the Gout to look out for a Palace . They did what they Propos'd , and never were Creatures better pleas'd with their Entertainment . The Gout had her Rich Furniture , Down-Beds , Beccafica's , Pheasants , Partridges , Generous Wines ; the best in fine , of every thing that was to be had for Mony , and all with Pure Heart , and Good will as we say . The Spider was as much at Ease on the other hand ; for she was got into a House where she might draw her Lines , Work , Spin , Mend what was Amiss , Perfect what she had Begun , and no Brooms , Snares or Plots to Interrupt or disturb her . The Two Travellers after this met once again , and upon conferring Notes ; they were both so well satisfied , that the Gout took up a Resolution for ever after to keep Company with the Rich , the Noble , and the Voluptuous ; and the Spider with the Poor and Needy . What Wise Man I say , upon these Terms ; would not rather take up his Lodging with the Spider in the Fable here , then with the Gout ? The MORAL . An Industrious Poverty in a Cell , with Quiet Thoughts , and Sound Sleeps , is infinitely to be Prefer'd before a Lazy Life of Pomp and Pleasure : For Courts are but Nurseries of Diseases and Cares . REFLEXION . ONE may be very Uneasie with a Plentiful Fortune , and as Happy in a Mean Condition ; for 't is the Mind that makes us either the one or the other . A Luxurious Court is the Nursery of Diseases ; it Breeds 'em , it Encourages , Nourishes and Entertains them . A Plain , an Honest , and a Temperate Industry , contents it self with a little ; and who would not rather Sleep Quietly upon a Hammock , without either Cares in his Head , or Crudities in his Stomach , then lye Carking upon a Bed of State , with the Qualms and Twinges that accompany Surfeits and Excess ? The End of the Fables in the Common School-Book . A SUPPLEMENT OF FABLES , OUT OF Phaedrus ; Avienus , Camerarius , Neveletus , Apththonius , Gabrias , Babrias , Abstemius , Alciatus , Boccalini , Baudoin , De la Fontaine , Aesope en Belle Humeur , Meslier , &c. FAB . CCCLXXXIV . A Lamb , a Wolf and a Goat . A Wolf overheard a Lamb Bleating among the Goats . D' ye hear Little One , ( says the Wolf , ) if it be your Dam you want , she 's yonder in the Field . Ay ( says the Lamb , ) but I am not looking for her that was my Mother for her Own sake , but for her that Nurses me up , and Suckles me out of Pure Charity , and Good Nature . Can any thing be Dearer to you , says the Wolf , then she that brought you forth ? Very Right , says the Lamb ; and without knowing or caring what she did : And pray , what did she bring me forth for too ; but to Ease her self of a Burden , and to deliver me out of her own Belly , into the Hands of the Butcher ? I am more Beholden to her that took Pity of me when I was in the VVorld already , then to her that brought me into 't , I know not how . 'T is Charity , not Nature , or Necessity that does the Office of a Tender Mother . The MORAL . There 's a difference betwixt Reverence and Affection ; the one goes to the Character , and the other to the Person , and so distinguishes Duty from Inclination . Our Mothers brought us into the World ; a Stranger takes us up , and Preserves us in 't . So that here 's both a Friend and a Parent in the case , and the Obligation of the one , must not destroy the Respect I owe to the other ; nor the Respect the Obligation : And none but an Enemy will advise us to quit either . REFLEXION . MEN are not so sensible of Laws and Duty , as they are of Kindness and Good Nature ; beside , that the Wolf's Pretence of Care for the Poor Lamb , was a Charity that began at Home . There is an Affection of Nature , and that which we call a Filial Duty ; and there is an Affection that is grounded upon the Moral Considerations of Benevolence and Friendship . In the one , we lye under an Obligation of Reverence and Respect to a Parent , be the Father or Mother what they will ; in the other , we pay a Regard to Civil Acknowledgments and Virtue . Nature , and the Principles of Nature must be kept Sacred ; but Men cannot Love to what degree , or whom , or what they please : So that in many Cases , we pay a Veneration upon One Score , and an Affection upon Another ; and this Fable does very well distinguish the Gratitude from the Respect . The Wolves Preaching to the Lamb , is no Ill Emblem of a Scandalous Minister , that Discredits a very Good Sermon with an Ill Life , and gives the Lye to his Doctrin , in his Practice . The Wolf took the same Care of the Lamb , that the Keepers of our Liberties in former days did of the Innocent People of England . They pretended to put us out of Harms way from others , that they might Devour us themselves . FAB . CCCLXXXV . Iupiter's Altar Robb'd . A Thief Kindled his Torch at Iupiter's Altar , and then Robb'd the Temple by the Light on 't . As he was Packing away with his Sacrilegious Burden , a Voice , either of Heaven , or of Conscience , Pursu'd him . The Time will come ( says that Voice ) when this Impious Villany of Yours shall cost ye Dear ; not for the Value of what you have Stoll'n , but for the Contempt of Heaven and Religion , that you ought to have a Veneration for . Iupiter has taken care however to prevent these Insolent Affronts for the Time to come , by an Express Prohibition of any Communication for the future , betwixt the Fire upon his Altars , and that of Common Use. The MORAL . Nothing more Familiar then to cover Sacrilege , Murder , Treason , &c. with a Text. And we are also to learn from hence , that we have no greater Enemies many times , then those we have Nurs'd and Bred up ; and that Divine Vengeance comes sure at Last , though it may be long first . REFLEXION . THE Kindling of a Torch at the Altar , and then Robbing the Church by the Light on 't , is an Old Invention contriv'd betwixt the World , the Flesh and the Devil ; and will never be out of Date , so long as we hold any Intelligence with the Common Enemies of Mankind . There 's nothing cuts Religion , like Religion it self : Texts are put up against Texts , and one Scripture made to fight against another ; insomuch , that the Rule of Faith is Perverted into a Doctrin of Heresy and Schism ; and the Gospel of Peace is made a Voucher for Sedition and Rebellion . There 's nothing commoner then to cite Holy Writ for the Overturning of Religion , and to Over-rule one Divine Authority with another ; nay , and when all is done , to Justifie the Sacrilege of Seizing and Employing the Revenues of the Church to Prophane Uses . And whence comes this Confusion and Self-Contradiction all this while ? but that the Manage of Holy Matters falls many times into the Hands of Men of more Polite Curiosity and Skill , then Evangelical Zeal and Affection . The School-men have spun the Thread too fine , and made Christianity look liker a Course of Philosophy , then a System of Faith , and Supernatural Revelation : So that the Spirit of it Evaporates into Niceties and Exercises of the Brain ; and the Contention is not for Truth , but Victory . The whole Business in fine , is sour'd into Altercation and Cavil ; but all must be Remitted to the Judgment of the Great Day , when every Man shall receive according to his Works : And Wo be then to the Church-Robbers that shall be found among them that serve at the Altar . But 't is no New Thing for Men that call themselves Professors and Disciples , to Sell and to Betray their Lord and Master ; For Men that wear the Livery of the Church , and Eat the Bread on 't , to offer Sacrilegious Violence to their Holy Mother . And this is the case of Iupiter's Altar Robb'd by the Light of his own Torch : When the House of God is Rifl'd and Dishonour'd by his own Domesticks ; that is to say , when the Sacrilege is Countenanc'd by the Authority of a Holy Character , and the Violence supported by a Text. FAB . CCCLXXXVI . The Crows and the Pigeons . THere happen'd a Suit in Law betwixt the Two Families of the Crows and the Pigeons ; but for Quietness sake , they agreed upon an Order of Reference , and the Kite was to be Arbitrator . The Cause was Heard , and Judgment given for the Crows . The MORAL . Ask my Brother if I 'm a Thief . One Criminal upon the Bench , will be sure to bring off another at the Barr. REFLEXION . INNOCENCY is almost sure to be worsted , wherever it may be Abus'd with Security and Advantage . Guilty or not Guilty , is not so much the Point in the Case here of the Crows and the Pigeons ; for the matter in question , is the Person or Party , not the Fact. The One's in the Plot , let him be never so Innocent ; and the other is as white as the Driven Snow , let him be never so Criminal . There are Cabals , Ignoramus's , False Witnesses , among Men , as well as among Birds , with all the Pompous Formalities of Countenancing Fraud and Corruption , with the Sacred Name of Iustice. Set a Kite upon the Bench , and 't is Forty to one he 'll bring off a Crow at the Barr. Briefly , there is nothing more in the Iniquity of this Fiction , then what we see every day made good in common Business and Practice . 'T is but dressing up a Bird of Prey in his Cap and Furrs , to make a Judge of him ; and so for a Knight of the Post , 't is but dubbing him with the Title of a King's Evidence , and the Work is done : For in these Cases , Iudge , Iury and Witnesses are all of a Piece . FAB . CCCLXXXVII . A Gard'ner and his Landlord A Man that had made himself a very Fine Garden , was so Pester'd with a Hare , among his Roots , his Plants , and his Flowers , that away goes he immediately to his Landlord , ( a great Huntsman it seems , ) and tells him a Lamentable Story of the Havock that this poor Hare had made in his Grounds . The Gentleman takes Pity of his Tenant , and early the next Morning goes over to him with all his People and his Dogs about him : They call in the First Place for Breakfast , Eat up his Victuals , Drink him Dry , and Kiss his Pretty Daughter into the Bargain . So soon as they have done all the Mischief they can within Doors , out they march into the Gardens to Beat for the Hare : and there down with the Hedges ; the Garden-Stuff goes all to Wreck , and not so much as a Leaf scapes 'em toward the Picking of a Sallad . Well , ( says the Gard'ner ) this is the way of the World , when the Poor sue for Relief to the Great . My Noble Friend here has done me more Damage in the Civility and Respect of these Two Hours , than the uttermost Spite of the Hare could have done me in twice as many Ages . The MORAL . Appeals are Dangerous from the Weaker to the Stronger , where the Remedy proves many times worse then the Disease . REFLEXION . HE that finds himself Uneasie , and proposes to mend his Condition in what case or in what manner soever , should do well to sit down and Compute within himself ; What do I suffer by this Grievance ? Can I Remove it or no ? What will it Cost me ? Shall I get or Lose by the Change ? Will it be worth my while , or not ? Now this is all matter of Course in our ordinary Dealings upon the Truck , and in common Bargains ; and yet where the Peace and Liberty of the Mind , or the Character of a Wise or a Good Man lyes at Stake , we take up Resolutions Hand over Head , without Calculating upon the Profit or Loss of the Thing in Question ; as in the Instance of the Poor Gard'ner here . He might have Treated a Brace of Hares sure , much Cheaper than a Troup of Horsemen , with so many Packs of Dogs , and such a Gang of Ruffians at the Heels of ' em . Had not he better have born Wat's Nibling of his Plants and Roots now , than the Huntsman's Fooling with his Daughter , and the Eating him out of House and Home ? The Breaking down of his Fences ; the Laying of his Garden Wast , and taking his Childrens Meat out of their Mouths , over and above ? But all this Befel him for want of Deliberating before-hand , and setting one thing against another . Now if the Allusion of this Fable be so Instructive to us , and so necessary to be well attended and apply'd , even in the common Affairs and Dealings of this World , what shall that Man say for himself , that 's Guilty of the same Temerity and Imprudence over and over , in the case of Temporal and Eternal ! Is it that we do not Believe the Doctrin of a Future State , or that we do not think on 't ; or ( which is worst of all , ) that we do not Mind it ? for we Live as if we were more sensible of the Hares , then of the Devils . FAB . CCCLXXXVIII . Iupiter's Two Wallets . WHen Iupiter made Man , he gave him Two Satchels ; one for his Neighbours Faults , 'tother for his Own. These Bags he threw over his Shoulders , and the Former he carried Before him , the Other Behind . So that this Fashion came up a great while ago it seems , and it has continued in the World ever since . The MORAL . Every Man Living is Partial in his own Case ; but it is the Humour of Mankind to have our Neighbours Faults always in our Eye , and to cast our own over our Shoulders , out of Sight . REFLEXION . THAT which Iupiter does in the Fable , Nature does in the Life . We are here admonish'd of a Double Fault ; want of Charity and Justice toward others , and want of a Christian Scrutiny and Examination into our Selves : So that here 's the Sin of Detraction in making other People Worse then they are , and the Sin of Pride and Hypocrisy , in Boasting our selves to be Better . It were well if we could Place our Transgressions out of the Ken , as well of our Consciences as of our Eyes : But these are only Amusements to put off the Evil Day a little longer , that will certainly overtake us at last . The Mythologist does well enough however , in Assigning that to Iupiter , which we our selves are but too prone to do , upon a Propension of Nature ; that is to say , of Nature Corrupted ; for there is both a Sin and a Frailty in 't , to be over Censorious of our Neighbours , and as Partial to our selves . Out of Sight , Out of Mind , they say ; and at this rate one Fault is made use of to Excuse another . We do not Repent , because we do not Think on 't ; and so the Neglect is made an Excuse for the Impenitence . We live like Spendthrifts , that know themselves to be desperately in Debt , and dare not look into their Accounts to see how the Reck'ning stands . Nay 't is the case of too many of us , that we keep no Books neither ; or at the Best , do not know where to find them . Self-Love is still attended with a Contempt of others , and a Common Mistake of Matters at Home as well as Abroad ; for we keep Registers of our Neighbours Faults and none of their Good Deeds , and no Memorials all this while of what we do Amiss our Selves . But [ I am not as this Publican ] is the very Top of our Righteousness . Thus goes the World , and a Lew'd Practice it is , for one Man to value himself upon the Wickedness of another : But the Worst of all is yet behind ; that is to say , to think our selves safe , so long as we keep our Iniquities from the Knowledge of Men , and out of our own View and Memory , without any Awe of that Justice that never Sleeps , and of that All-seeing Eye and Wisdom that Observes all our Mis-doings , and has them perpetually in his Sight . FAB . CCCLXXXIX . A King and a Rich Subject . A Certain Prince that had a very Wealthy , Over-grown Subject , found it convenient to make a Traitor of him , provided it could but Handsomly be brought about : So the Man was taken into Custody , and the Kings Evidence produced against him for Consults at this Place , and at that , against the Life of the King , and the Peace of the Government ; and for Receiving , Comforting , and Abetting the Enemies of the Crown . The Man had the Character of a very Loyal Person , and People were almost at their Wits end , to hear of so Horrid an Accusation against him . But the Witnesses Swore Home , and one of them Extream Positive , that if his House at that very instant were but narrowly Search'd for Men and Arms , they would find such a Provision , that the Modern Discoveries at Tichbourn and Flixham , were Nothing to 't . The Pretended Criminal began now to Moralize upon the Story , and so away goes he to his Majesty ; casts himself at his Feet , and promises that if he might but have as Ample a Pardon , as other Witnesses to Consults have had before him , he would shew him the very Bottom of the Plot. I cannot deny , says he , but I have a great many of the Enemies of your Royal Crown and Dignity at this time Conceal'd in my House ; and if your Majesty shall be pleased to appoint any Person to make Seizure of them , they shall be immediately Delivered up . So the Prince Order'd a Squadron of his Guards , and a Trusty Officer in the Head of 'em , to go along with him . The Gentleman led them very Frankly to his Coffers , and shew'd them his Treasure . These are the Traytors , says he , that you are to take care of , and pray be pleas'd to see that they may be kept in safe Custody till they shall be Delivered by Due Course of Law. The MORAL . We may gather from hence , that Riches are many times but a Snare to us ; and that Mony makes many a Man a Traytor : But if a Body will Compound at last with his Estate to save his Life , when he has nothing left him , he may be at Rest. For a Certificate of Poverty is as good as a Protection . REFLEXION . THE Story of Ahab and Naboth comes directly to the Point of this Fable ; that is to say , as to the King and Subject , with the Iniquity of the Subornation and Practice : Only the one was a Poor Subject , and the other a Rich , which does not one jot alter the Morality of the Case . The Old Saying , that [ Mony does all things , ] is not much wide of the Truth ; for it gives , and it takes away ; it makes Honest Men and Knaves ; Fools and Philosophers ; and so forward Mutatis Mutandis , to the End of the Chapter . There 's not any Corruption in Nature , but Mony is at one end on 't ; The whole World is under the Dominion of it ; for all things under the Sun are Bought and Sold. But as it gives Men Reputation , so it brings People into Snares and Dangers too ; It exposes them to Factions , Robbers , Cheats , Knights of the Post , and the like : It fills their Heads and their Hearts with Cares and Disquiets . And what at last are all the Baggs and Possessions that Rich Men take so much Pride and Pleasure in , but Spunges Deposited in their own Hands , 'till there shall be occasion to Squeeze them for the Publick Use ! FAB . CCCXC . A Merchant and a Seaman . A Merchant at Sea , was asking the Ships-Master , what Death his Father Dy'd ? He told him that his Father , his Grandfather , and his Great Grandfather were all Drown'd . Well , says the Merchant , and are not you your self afraid of being Drown'd too ? No , not I , says the Skipper . But Pray , says t'other again , what Death did Your Father , Grandfather , and Great Grandfather Dye ? Why they Dy'd all in their Beds , says the Merchant . Very good , says the Skipper , and why should I be any more afraid of going to Sea , then you are of going to Bed ? The MORAL . He that troubles his Head with drawing Consequences from meer Contingencies , shall never be at rest : And this is further to mind us , that in an Honest Course of Life , we are not to fear Death . REFLEXION . 'T is much in our own Power how to Live , but not at all when or how to Dye : So that our part is only to Submit to Fate , and to bid Death Welcom at what Time , and in what Place or Manner soever it shall please God to send it The Reason and the Doctrin of this Fable is Clear , Strong and Edifying : We are either not to Fear Death at all , or to Fear it every moment of our Lives ; nay , and in all the Forms that ever it appear'd in , which will put us to such a stand , that we shall not dare even to Live for fear of Dying . We must neither Eat , nor Drink , nor Breathe , nor Sleep , if we come once to Boggle at Presidents , and at the doing of those things over again , that ever any Man dy'd of before . There is not one instant of Life in fine , but may be our Last . Beside , that we Live , not only in the daily Danger of Death , but in a continual Certainty of it : So that the Question is not how , or of what this or that Man Dy'd , but the Inevitable Fate and Mortality of Mankind . One Man dies in his Bed , another at Sea , a Third in the Field ; this Man of one Accident , or Distemper , that of another : And what is there more in all this now , then so many several ways to the same Journeys End ? There is no such Preservative against the Fear of Death , as the Conscience of a Good Life ; and if we would have it Easie , we must make the Thought of it Familiar to us . FAB . CCCXCI . Mice , Cat and a Bell. THere was a Devillish Sly Cat it seems , in a certain House , and the Mice were so Plagu'd with her at every turn , that they call'd a Court to Advise upon some way to prevent being surpriz'd . If you 'll be Rul'd by me , ( says a Member of the Board , ) there 's nothing like Hanging a Bell about the Cats Neck , to give Warning before-hand , when Puss is a coming . They all lookt upon 't as the best Contrivance that the Case would bear . Well ( says another ) and now we are agreed upon the Bell , say who shall put it about the Cats Neck . There was no body in fine that would Undertake it , and so the Expedient fell to the Ground . The MORAL . The Boldest Talkers are not always the Greatest Doers . REFLEXION . THIS is the course of the World , to the very Life , we can never want Advisers and Councellors in Matters of the Greatest Hazzard : But let the Reason be never so clear , we are still at a Loss for an Instrument to put Dangerous Projects in Execution . Desperate Cases require Desperate Remedies ; but let the Hazzard of this or that Part of a Body be what it will , it is matter of Duty , Justice and Policy to consult the Good of the whole . It was the Interest of the Mice to have a Bell put about the Cats Neck , and they all agreed upon 't to be a very good Expedient : But when it came to the Issue , the Counsel fell to the Ground for want of one to put it in Execution . This is no more then what we see frequently in difficulties of State ; but the true Reason of failing in that Case , proceeds rather from some Failings in the Administration , then from any want of necessary Instruments . As for the purpose , where Reward and Punishment are Inverted , and where Men of Faith and Zeal for the Honour and Service of the Common-wealth are only made Sacrifices to the Passions and Interests of the Corrupt and Fearful . Where Matters are thus Manag'd , I say , every Man is not of a Constitution to Leap a Gulf for the Saving of his Country : Especially , when over and above the certainty of Ruin , Men are no less sure of having their very Names and Memories abandon'd to Infamy and Contempt for their Pains : But on the other Hand , where Christian as well as Political Justice has its Course , every part of the Community suffers by Consent with the whole : And such a Government in the uttermost of Extremities , shall never fail of Devotes . FAB . CCCXCII . Usurers and Curriers . A Parcel of Curriers fell into Company with a Gang of Usurers , and past this Complement upon 'em ; what a Blessing they accounted it to meet with so many Worthy Men of their own Trade . One of the Usurers was a Head Man of the City , it seems , and took it a little in Dudgeon to be Rank'd Cheek by Joul with a Scab of a Currier ; and so ask'd one of 'em what he meant , by saying they were all of a Trade ? Nay , I must confess , says the Fell-monger , there is some Difference yet betwixt your Trade and ours ; for we deal but in Flaying of Dead Horses , and Asses , and the People of your Trade Flay Living Men. The MORAL . A Reproof has more Effect when it comes by a side Wind , then if it were Levell'd directly at the very Vice or Person . REFLEXION . 'T IS a very great Mistake in the World , to give Reputation to many Unconscionable and notorious Practices , that ought rather to be Punished . One would try all ways of setting People Right in their Wits and Manners : Authority and Friendship works upon some ; Dry and Sober Reason works upon others : But these Means are only effectual , where there 's Place for Modesty and Conscience . Some are reclaim'd by Punishment ; some by Example , and some again are set Right by Good Nature , or upon Second Thoughts : But there are a sort of Men that will not be Reason'd into their Senses , and may yet be Laugh'd or Droll'd into them . A Iest works more many times then a Text. Every Man , in fine , has a Yielding Side , if a Body could but hit upon 't : The Figure of a Currier applied to an Usurer , sinks deeper with him , then all the Woes in Holy Scripture , upon the Topick of Grinding the Faces of the Poor . Men must Angle for Converts as they do for Fishes . There 's no good to be done , without fitting the Bait to the liking of the Fish , and to the Course of the Season : As the Currier here struck the Usurer upon the Right Vein . FAB . CCCXCIII . Two Travellers of Differing Humours . THere were Two Men together upon a Journy , of very Differing Humours ; one of them went Slugging on , with a Thousand Cares and Troubles in his Head , Exclaiming over and over , Lord , what shall I do to Live ! 'Tother Jogg'd Merrily away , and left his Matters to Providence and Good Fortune . Well Brother ( says the Sorrowful Wight , ) How can you be so Frolick now ? As I am a Sinner , my Heart 's e'en ready to break for fear I should want Bread. Come , come , says tother , Fall Back , Fall Edge , the Resolution 's taken , and my Mind 's at Rest. What Resolution , says his Companion ? why a Resolution , says he , to make the best Shift I can , and commit my self to Heaven for the Rest. Ay , but for all that , says 'tother again , I have known as Resolute People as your self , that their Confidence has Deceiv'd them in the Conclusion ; and so the Poor Man fell into another Fit of Doubting , and Musing , 'till he started out of it all on a sudden : Good Lord , says he , what if I should fall Blind ! and so he walk'd a good way before his Companion with his Eyes shut , to try how 't would be , if that Misfortune should befall him . In this Interim his Fellow-Traveller that follow'd him , found a Purse of Mony upon the way , which made good his Doctrin of leaving things to Providence ; whereas the other miss'd that Encounter , as a Punishment of his Distrust ; for the Purse had been His , if he had not put himself out of condition of Seeing it . The MORAL . He that commits himself to Providence , is sure of a Friend in time of need ; while an Anxious Distrust of the Divine Goodness , makes a Man more and more Unworthy of it ; and Miserable beforehand , for fear of being so afterward . REFLEXION . THE Two opposite Humours of a Chearful Trust in Providence , and a Suspicious Diffidence of it , with the ordinary Effects and Consequences of the one and the other , are very well set forth here for our Instruction and Comfort . The Divine Goodness never fails those that Depend upon it , provided that according to the Advice of Hercules to the Carter , they put their own Shoulders to the Work. The most Wretched sort of People under the Sun , are your Dreamers upon Events ; your Foreboders , Supposers , and Putters of Cases : They are still Calculating within Themselves , What if this , or that Calamity , Judgment or Disaster should befall them ; and so they form it in their own Imagination , for fear it should come another way . It is most certain , that what we Fear , we Feel ; beside that Fancy breeds Misery as Naturally as it does the Small Pox. Set a Whimsical Head agog once upon Sprights and Goblins , and he 'll be ready to Squirt his Wits at his own Shadow . I 'le suppose my self Blind , ) says one of the Travellers , ) and try what will come on 't : And what is this more then the Experiment many and many a Man makes in the World ? Well , I shut my Eyes , I stumble , I Lose my Way , Break a Leg or an Arm perhaps ; step over a Bag of Mony , for him to find that comes after me with his Eyes open : In one Word , I slip my Fortune in a Fantastical Freak , to no manner of Purpose but for my own Ruin. There is no surer Remedy for this Superstitious and Desponding Weakness , then first to Govern our selves by the best Improvement of that Reason which Providence has given us for a Guide ; and then when we have done our own Parts , to commit all Chearfully for the rest , to the good Pleasure of Heaven , with Trust and Resignation . Why should not I as well Comfort my self with the Hope of what may be , as Torment my self with the Fear on 't ? He that Distrusts God's Providence , does effectually put himself out of his Protection . FAB . CCCXCIV . An Agreement between the Wolves and the Dogs . THe Wolves found themselves in a great Straight once how to deal with the Dogs ; they could do well enough with 'em one by one they saw , but were still worsted and overborn by Numbers . They took the Matter into Debate , and came at last to this conclusion , That unless they could make a Party among them , and by a Parcel of Fair Words and Pretences , engage them in a Confederacy against their Masters and Themselves , there was no good to be done in the matter . Upon this , they sent out their Spies among the Dogs , with Instructions to go to those among them that were nearest their own Make , Size and Colour , and to reason the matter with them , after this or the like manner . [ Why should not we that are all of a Colour , and in a manner all of a Kind , be all of a Party too , and all of an Interest ? You 'll say perhaps , that your Masters , and your Fellows may take it Ill , and pick a Quarrel with ye . Well , and what will they be able to make on 't then , against You and Us together ? If it comes to that once , 't will be but One Push for all , and the Work is done . ] This Discourse wrought as well as Heart could wish ; for a great many of the Wolf-Colour'd-Dogs cry'd out , Well Mov'd upon 't , and so went over to the other side : And what came on 't at last , but that after the Dogs had Deserted , the Wolves Worry'd one Part of their Enemies by the help of the Currs that went over to them ; and they were then strong enough to destroy the Revolters themselves . The MORAL . A House divided against itself , cannot stand . REFLEXION . THIS Fiction may be matched with a Thousand common Cases , where Parties are divided with Factions from Abroad , into Feuds and Animosities among themselves . 'T is an easie matter to form and to invent Specious Colours and Arguments to all manner of Purposes , and to Paradox the Multitude into what Opinion any Man pleases , that is but a Master of Art , and Address , and in any sort of Credit with the Mobile ; for 't is not the Reason of the thing in Question , but Passion and Prejudice that Governs in the Case . What will not Ignorance and Credulity swallow , if they can be but once prevail'd upon to Believe , that it is the common Interest of all the Dogs , for one part of them to enter into an Alliance with the Wolves against the other ; and to draw Inferences from the Complexion of the Ministers , to the Reason of the Government ; as the Wolf-Colour of the Dog is made an Argument for a Resemblance in the Nature of them : But the very Proposition points out the ready way to Destruction : and the dividing of the Guards , leads manifestly , First to the Worrying of one another ; and Secondly to the utter Ruin of the whole : Only the Dogs of the Conspiracy are to be Last Eaten . The Wolves Proposal was Practicable and Natural enough , and a Perfect Emblem of the Confusions and Politicks abroad in the World. The Wolves sit in Counsel , and so does the Cabal ; and the Subject matter of Both their Debates is Division . The one sends out their Spies and their Agents , to Tamper and Seduce the Dogs from their Faith and Duty : The other have their Instruments at work too , in their Clubs and Pulpits , and to stagger the People in their Allegiance . The Dogs are to be Debauch'd ; that is to say , the Guards are to be Corrupted : The Wolf-Colour'd Curs to be dealt with in the First Place ; that is to say , those Courtiers , Officers , Soldiers , and others that have somewhat of Agreement in Principle and Persuasion with the Common Enemy . Nay , and the very same Argument is put in their Mouths too , We are all of a Colour : And what 's the Issue of all this at last , but the same Fate to the People where these Liberties are taken , that attended the Dogs and the Sheep here in the Fable ? FAB . CCCXCV . A Wolf turn'd Shepherd . THere was a Crafty Wolf that Dress'd himself up like a Shepherd , with his Crook , and all his Trade about him , to the very Pipe and Posture . This Masquerade succeeded so well with him , that in the Dead of the Night once , when the Men and their Dogs were all fast Asleep , he would be offering at the Shepherd's Voice and Call too : But there was somewhat of a Howle in the Tone , that the Country presently took an Alarm at ; and so they fell in upon him in his Disguise ; when he was so Shackled and Hamper'd , that he could neither Fight nor Fly. The MORAL . 'T is the highest Pitch of a Publick Calamity , when the People are Worry'd and Seduc'd by those that should Protect and Instruct them . No Impostor is so Exquisite , as not to lye open some way or other to a Discovery . REFLEXION . ' THIS is in some sort the Reverse of Boccalini's Advice from the West-Indies ; that the Spaniards Dogs there that were sent to Preserve their Flocks from Wolves , were grown Wolves themselves . Now here 's a Wolf turn'd Shepherd , with the same Design , only better Dress'd up : For there is no Treachery so Plausible , as that which is cover'd with the Robe of a Guide or Governor . Nothing like a Mercenary Bar-Gown to make a Sedition Warrantable ; nothing like an Assembly of Pye-Bal'd Divines , to make it a Point of Conscience ; and nothing again like a Popular Ordinance , to make it both Law and Gospel . There are hardly any more Dangerous Instruments of Mischief , then Corrupt Officers and Ministers , that Abuse their Authority , commit Publick Violence in their Masters Name , and do Wrong under a colour of Right and Justice . But this does not come up yet to the Force and Point of the Fiction ; for 't is one thing to abuse a Lawful Authority , to the Degree of Tyranny and Oppression ; and it is another thing to exercise a worse Tyranny and Oppression , without any Authority at all . The Wolf turn'd Shepherd , is only an Usurper in the Shape of a Protector ; a Persecutor under the Cloak of a Governor ; a Creature that 's Cruel and False by Nature , in Opposition to all the Methods of Piety and good Manners : So that here 's all summ'd up in a few Words , to make the case Miserable and Shameful . The Morality in fine , of this Fable , may be fairly enough apply'd to the Errors on Both Hands : That is to say , of those that put a Lawful Authority upon the Stretch , to the Abuse of that Power , under the Colour of Prerogative ; and of those that take upon them to Exercise the Offices of Power , without any Right to 't at all . But the Sheep however are well Guarded in the mean time , that have a Wolf for their Keeper . FAB . CCCXCVI . An Ass and a Lion. IN Old Time , when a Generous Beast made more Conscience of his Word then many a Modern Christian has done of an Oath ; a Lion shook Hands with an Ass , and so they agreed upon 't to Jog on up and down in the Woods , Lovingly and Peaceably together . As they were upon this Adventure , they discover'd a Herd of Wolves ; the Ass immediately sets up a Hideous Bray ; and fetches a Run at them Open Mouth , as if he would have Eaten ' em . The Wolves only Snear'd at him for his Pains , but Scamper'd away however as hard as they could drive . By and by comes the Ass back again , Puffing and Blowing from the Chase. Well , says the Lion , and what was that Horrid Scream for , I prithee ? Why ( says 'tother , ) I frighten'd 'em all away , you see . And did they run away from you , says the Lion , or from me , d' ye think ? The MORAL . Noise and Bluster is so far from doing Business , that instead of Awing and Frighting People , it serves only to make them Sport , when the Vanity of it comes to be Discover'd . REFLEXION . THERE are Braying Men in the World , as well as Braying Asses ; for what 's Loud and Senseless Talking , Huffing , Damming and Blaspheming , any other then a more fashionable way of Braying ? Only the one is that to the Ear , which the other is to the Mind , and a Man may better endure the Shocking of his Sense , then the Affronting of his Reason . The Lion , 't is true , might have kept better Company ; but so long as it was only for his Diversion , it gives us to Understand how far Great Men may be allow'd to make themselves Merry with Buffoons . The Wolves running away from the Ass , while the Lion was looking on , tells us in the Allegory , that Favourite Asses have the Privilege of Favorite Dogs ; they may Snap and Snarl where they please , Gratis : But 't is for their Master's sake at last , that they come off with a whole Skin . And what 's the Issue now of all this Noise in the Conclusion , but the making of the Noise-Maker still the more Ridiculous ? FAB . CCCXCVII . An Ape and a Mountebank . THere was a Mountebank Trick'd up as Fine as a Lord ; a certain Ape , that had a Mind to set up for a Beau , spies him out , and nothing would serve him , but he must have a Suit and Dress after the same Pattern ; he press'd the Quack so hard for 't , that at last he told him plainly , Upon condition , says he , that you shall wear a Silver Chain about your Neck , I 'll give ye the very Fellow on 't ; for you 'll be running away with your Livery else . Iack agrees to 't , and is presently rigg'd out in his Gold and Silver Lace , with a Feather in 's Cap , and as Figures go now a-days , a very pretty Figure he made in the World , I can assure ye ; though upon Second Thoughts , when the heat of the Vanity was over , he grew Sick of his Bargain ; for he found that he had sold hs Liberty for a Fools Coat . The MORAL . 'T is with us in our Lives , as with the Indians in their Trade , that truck Gold and Pearl , for Beads and Glasses . We part with the Blessings of Both Worlds for Pleasures , Court-Favours , and Commissions ; and at last , when we have sold our selves to our Lusts , we grow Sick of our Bargain . REFLEXION . A Vain Fool can hardly be more Miserable then the Granting of his own Prayers and Wishes would make him . How many Spectacles does every Day afford us , of Apes and Mountebanks in Gay-Coats , that pass in the World for Philosophers , and Men of Honour ; and it is no wonder for one Fool to value himself upon the same Vanity , for which he esteems another . He that Judges of Men and of things by Sense , Governs himself by Sense too ; and he that well considers the Practices and Opinions of the Age he lives in , will find , that Folly and Passion have more Disciples then Wisdom and Vertue . The Feather in a Fools Cap , is a Fools Inclination ; nay , it is his Ambition too ; for he that measures the Character of another Man by his Outside , seldom looks further then the Bus'ness of Dress and Appearance in himself . Beside , that Ill Examples work more upon us then Good , and that we are Forwarder to imitate the one , then to Emulate the other . This now is the Highest Pitch of Infelicity , when we do not only square our Lives in General , according to Vicious Presidents , but set our Hearts in particular ( with the Fantastical Ape here , ) upon this or that Extravagance . No other Sort of Fool would please him , then the very Counter-part of this Quack . His Mistake was double ; First , he plac'd an Opinion of Happiness where there was no Ground at all to expect it . Secondly , he parted with his Liberty in Exchange for 't ; which is the same thing with Trucking the Greatest Blessing of Human Nature for the Handy-Work of a Taylor . FAB . CCCXCVIII . Boys and Frogs . A Company of Waggish Boys were Watching of Frogs at the side of a Pond , and still as any of 'em put up their Heads , they 'd be Pelting them down again with Stones . Children , ( says one of the Frogs , ) you never Consider , that though this may be Play to you , 't is Death to us . The MORAL . Hard-heartedness and Cruelty is not only an Inhuman Vice , but worse then Brutal : For such Men take Delight in Blood , which Beasts spill only in Self-Defence , or in case of Necessity to satisfy Hunger . REFLEXION . 'T IS a Dangerous and an Ill Natur'd Liberty , the Wonting or the Suffering of Children to play with Birds and Flies . The Cudgelling of Shroving-Cocks is a Barbarous Custom ; and so is the common License that Roguy Boys take in the Streets , of Tearing and Tormenting of Puppies and Kitlings . The very Sport is Cruelty ; for 't is no longer a Laughing Matter , when the Life of a Creature comes to be concern'd . This is a Freedom not to be endur'd , so much as in the Spectacle , but much less to be Approv'd or Practic'd , especially by those that are Born and Train'd up to any considerable Figure in a Government : For Hard-heartedness in Boys , will be Brutality and Tyranny in Men. Softness and Tenderness of Nature , are the Seeds of a Generous Humanity : Provided always that Children be taught to distinguish betwixt a Benignity and a Facility of Disposition , and that they may not confound Gracious with Effeminate . By this means there may be a Foundation laid of worthy Thoughts , which will ripen in due time into Glorious Actions and Habits , to qualify Men for the Honour and Service of their Country . This Foundation , I say , of a Pious and a Virtuous Compassion , will Dispose Men afterward , instead of adding Affliction to Affliction , and of Grinding the Faces of the Weak and Innocent , to Minister Protection to those that are Oppressed . FAB . CCCXCIX . A Council of Beasts . THe Beasts ( a great while ago , ) were so harass'd out with Perpetual Feuds and Factions , that they call'd a General Council , in the nature of a Committee of Grievances , to Advice upon some way for the Adjusting of Differences , in order to a Publick Peace . After a great many Notable things said upon the Debate , Pro and Con , the Hares at last , ( according to the Printed Votes of those Days , ) Deliver'd their Sense to this Effect : There can never be any Quiet in this World , so long as one Beast shall be Allow'd Nails , Teeth , or Horns , more then Another ; but the Weaker will be still a Prey to the Stronger : Wherefore we humbly propose an Universal Parity , and that we may be all upon the same Level , both for Dignity and Power ; for we may then , and not till then , promise our selves a Blessed State of Agreement , when no one Creature shall be able to Hurt another . The MORAL . The Mobile are still for Levelling ; that is to say , for Advancing themselves : For 't is as Broad as 't is long , whether they Rise to others , or bring others down to them . Beside , that the Doctrin of Levelling strikes at the very Order of Providence . REFLEXION . 'T IS a Foolish thing for People to talk Boldly , without a Power to Execute ; for upon the Upshot , they serve only for sport to their Superiors . The World is like to be well Govern'd , where those that have neither Resolution nor Courage , shall take upon them to give Laws to 't : When Fools shall correct the Works of the Heavenly Wisdom , and pass Reviews upon the Order of the Universe . It might be every jot as Cheap , New-made as Mended ; and the whole Creation taken to Pieces and Rebuilt , as any part of the Work of Providence Improv'd . If God Pronounc'd upon every thing that he made , that it was Good , who shall presume to think he can make it Better ? The Question is the Procuring of an Universal Peace ; and the Hares are of Opinion that the Disarming of Lions , Tigers , &c. and the bringing of Matters to a Level , would do the Work. Let it be now consider'd , that there is an Ambition in the very Affectation of that Equality ; for 't is as Broad as 't is long , whether the other shall be brought down , or they themselves Advan'd . 'T is Sottish , I say , to offer at things that cannot be brought about ; it is Wicked to meddle towards the Altering or Unsetling of Things Sacred ; and it is a Madness for the Weaker to talk of Binding the Hands of the Stronger . The Simple are not to direct the Wise , nor the Inferiors to impose upon those that are Above them . 'T is Nonsense to suppose a Level in the several Parts of the Universe , when the very Frame of it is only an Orderly Pile , or Scale of one thing above another . Now there are Hares in Councils and in Commissions of State , as well as in Fields , and in Fables , where the Multitude are for Levelling too , and for Paring the Claws , and Drawing the Teeth of Governors , as well as of Beasts . The True English of leaving no Power to do Hurt , is the leaving no Power to do Good neither ; and to make short Work on 't , the leaving no Power at all . 'T is a Iuggle of the Levellers , ( says Mr. Selden , ) They would have no body Above them , they say , but they do not tell ye they 'd have no body Under them . FAB . CCCC . A Cock and a Fox-Case . THere was a Fox-Case set up near a Hen-Roost , to hold forth the Doctrin of Terror and Example . A Cock spy'd it , and scour'd away from 't , as fast as his Legs and his Wings could carry him , and the Birds hooted at him for 't . Hark ye my Masters , ( says he , ) there are Live-Foxes as well as Dead Ones , by the Token one of 'em had me by the Back but t'other day , and a Thousand Pound to a Nut-shell I had never got off again . And pray tell me now , if any of you had but been in my condition , whether the very Print of a Foxes Foot would not have started ye ; and much more the Image of him in his Skin . The MORAL . The Burnt Child Dreads the Fire . REFLEXION . WE find this to be true upon daily Experience , that narrow Escapes out of great Dangers , make People take Alarums at less ; especially of the same Kind . One had better be Laugh'd at for taking a Fox-Case for a Fox , then be Destroy'd by taking a Live-Fox only for a Case . The very Fancy has somewhat of Reason in 't , for 't is but a Measuring Cast , upon such a Supposition as this , whether it proves the one or the other . A Lark we see will Dare at a Painted Hobby . I sing'd the Toes of an Ape through a Burning Glass my self once , and he would never be brought to Endure the sight of a Burning-Glass after . I knew another Ape that was Shot behind his Master in the Long Rebellion here , and would never after that , Endure the sight of a Pistol . Now there 's no more in all this , then what 's Natural , Reasonable and Familiar . FAB . CCCCI . A Cobler turn'd Doctor . A Bungling Cobler that was ready to Starve at his own Trade , changes his Quarter , and sets up for a Doctor ; and by the Force of Sour Looks , and Hard Words , Conjures himself into some sort of Reputation with the Common People . His Master-piece was a Composition that he Bill'd about , under the Name of a Sovereign Antidote . This Physician came in time to fall Sick himself , and the Governor of the Place gave him a Visit. He calls for a Cup , and a Dose of his Antidote , puts a little Fair Water in 't , under a Pretence of so much Poison ; stirs it together , and gives it his Patient . This ( says he ) is only to try the Force of your Medicine , and if you outlive it , I 'le give ye a considerable Sum of Mony for your Receit . The poor Quack had more care of his Life then of his Credit , and so for fear of being Poyson'd , told the whole Truth of the Matter , and how he came to be a Physician . The Governour upon this Discovery , call'd the People together , and bad them consider the Folly and Madness of their Confidence , that would venture the Patching up of their Carcases , upon the Skill of an Ignorant Fellow , that no body that knew him would trust so much as with the Mending of a pair of Old Shoes . The MORAL . There 's Quacking in all Trades : Bold Ignorance passes upon the Multitude for Science ; and it is with Men as 't is with Brutes , some are to Eat , and others to be Eaten . Confident Knaves , live upon Credulous Fools . REFLEXION . No Fable can be Pleasant , Profitable or Instructive in Emblem , that is not drawn to the very Life of Nature ; and we have a Horror for the Monstrous Productions of the Brain , as well as for those of the Body . Wherefore the Test of an Edifying Parable , is a Congruity of the Moral to the Lines of Practice , and to the Image of Truth . The Resemblance must be Touching , and a Man must have a Feeling of it to be Mov'd with it . 'T is never right , 'till I can say to my self , How many Instances have I seen in the World of this Cobler turn'd Doctor ? How many Underlayers , that when they could not live upon their Trade , have rai'sd themselves from Cobbling to Fluxing , and taken upon them to cast the Water of a Body Politick , as well as of a Body Natural ? This minds me of a Cobbling Colonel of Famous Memory , ( and he was a States-man too of the Long Parliament Edition , ) to a Lady of Quality in Ireland . She had been so terribly Plunder'd , that the Poor Woman went almost Barefoot : And as she was Warming her Feet once in the Chimny Corner , the Colonel took notice that her Shoes wanted Capping ; Lord , Madam , ( says he , ) Why d' ye wear no Better Shoes ? Why truly Sir , says she , all the Coblers are turn'd Colonels , and I can get no body to Mend ' em . Now to do Right to the Apologue ; there are several Remarkable Innuendo's in 't : Here 's First a Coxcomb that Commences Doctor . Secondly , A kind of an Individuum Vagum , dress'd up in the Character of a Man of Quality . Thirdly , From being ready to Starve , Himself , he makes a very good Living out of the Privilege of Poysoning and Destroying other People . Fourthly , It gives us to Understand the Force of Impudence on the one hand , and of Ignorance on the other ; for what was it but the Brazen Face of the Quack , assisted by the Silliness of the Mobile , that Advanc'd this Upstart from the Stall to the Stage ? It is not to be Imagin'd the Power of Tumour and Pretence , Bold Looks , Hard Words , and a Supercilious Brow , upon the Passions of the Multitude . To say the Truth on 't , we are impos'd upon by Botchers , and Men of Forehead , without Common Sense , in all Trades and Professions , even to the Venturing of Soul , Body , Life and Estate upon their Skill , Honesty and Credit . Can any Man look about him in the World now , and cast his Eye and Thought upon Every-days Instances of some of these wonderful Improvements and Conversions , without Saying to Himself , The Mythologist Pointed at all these Men in this Fable ? For it holds as well from Foppery to Policy ; from Baseness to Honour , and from Beggery to Superfluity , as from Patching to Purging , and from the Stall to the Urinal . But a Tryal of Skill at last puts him past his Latin ; and when it comes to that once , he 'll have more Wit then to Venture his Life upon his Antidote . FAB . CCCCII. A Cobler and a Financier . THere was a Droll of a Cobler that led a Life as Merry as the Day was Long , and Singing and Joking was his Delight . But it was not altogether so well with a Neighbour of his , though a Great Officer in the Treasury ; for there was no Singing , nor hardly any Sleeping under his Roof : Or if he happen'd to Doze a little now and then in a Morning , 't was Forty to One the Jolly Cobler Wak'd him . How often would he be Wishing to Himself that Sleep were to be bought in the Market as well as Meat and Drink ! While his Head was working upon this Thought , the Toy took him in the Crown to send for the Songster . Come Neighbour , says he , thou liv'st like a Prince here , How much a Year canst thou get by thy Trade ? Nay , Faith Master , says the Cobler , I keep no ' Count-Books ; but if I can get Bread from Hand to Mouth , and make Even at the Years End ; I never trouble my self for to Morrow . Well , says the Officer , but if you know what you can Earn by the Day , you may easily cast up what that comes to a Year : Ay , says he , but that 's more or less as it falls out ; for we have such a World of Holy-Days , Festivals , and New Saints , that 't is a Woundy Hindrance to a Poor Man that Lives by his Labour . This Dry , Blunt Way , took with the Officer , and so he went on with him : Come my Friend , says he , You came into my House a Cobler , what will you say now , if I send you out on 't an Emperor ? and so he put a Purse of a Hundred Crowns into his Hand . Go your ways , says he , there 's an Estate for ye , and be a Good Husband of it . Away goes the Cobler with his Gold , and in Conceit as Rich as if the Mines of Peru had been empty'd into his Lap. Up he Locks it immediately , and all the Comforts of his Life together with his Crowns in the same Chest. From the time that he was Master of this Treasure , there was no more Singing or Sleeping at our House ; not a Cat stirr'd in the Garret , but an Out-cry of Thieves ; and his Cottage was so haunted with Cares , Jealousies , and Wild Alarums , that his very Life was become a Burden to him . So that after a short time , away trudges he to the Officer again ; Ah Sir says he , if you have any Charity for a Miserable Creature , do but let me have my Songs and my Sleep again , and do you take back your Hundred Crowns , with a Hundred Thousand Thanks into the Bargain . The MORAL . The Poor Man that has but from Hand to Mouth , passes his Time Merrily , and without any Fear or Danger of Thieves , Publick or Private ; but the House that has Mony In 't , is as good as Haunted . REFLEXION . THIS Fable makes Riches to be a great Enemy to our Repose , and tells us that the Cares of Mony lye heavier upon a Good Man , then the Inconveniences of an Honest Poverty . He that sets the Anxiety , Fears and Dangers that accompany Riches , against the Chearful and the Easie Security of a Private Fortune and Condition , may very well be Thankful for the One , without Repining at the other . He that sets his Heart upon any thing in this World , makes himself a Slave to his Hopes and Fears , and is as sure of being Disappointed , as he is of the Uncertainty of Human Affairs . Let it be Love , Preferment , Court-Favours , Popularity , or what else it will , some Rival or other he must expect to meet with in all his Pretensions . The Proud Man's Inclination is Glory , High Place in the World , and the Applause of the People . The Envious Man's Heart is set upon doing Shrew'd Turns , Defamatory Calumnies and Revenge . In few Words , Violent Affections never fail of being Uneasie and Importune : But of all Extravagant Passions , the Love of Mony is the most Dangerous , in regard of the greatest Variety of Difficulties that attend it . There may be some few Pretenders to a Beautiful Lady ; some few Candidates for the favour of a Popular Choice . But these are Competitions that Intermit , and go off and on as it happens , upon this or that Occasion . But Mony is an Universal Mistress ; Men are always Watching , Spying , and Designing upon 't ; and all the Engines of Worldly Wisdom are perpetually at Work about it : So that whosoever is Possess'd of , and Sollicitous for that Interest , shall never Close his Eyes , so long as Craft , Violence , or Conspiracy , shall be able to keep them Waking . FAB . CCCCIII . The Eagle , Cat and Sow . THere was an Eagle , a Cat and a Sow that bred in a Wood together . The Eagle Timber'd upon the top of a High Oak ; the Cat Kitten'd in the Hollow Trunck of it , and the Sow lay Pigging at the Bottom . The Cat 's Heart was set upon Mischief , and so she went with her Tale to the Eagle . Your Majesty had best look to your self , says Puss ; for there is most certainly a Plot upon ye , and perchance upon Poor me too ; for yonder 's a Sow lies Grubbing Every Day at the Root of this Tree ; Shee 'll bring it down at last , and then your Little Ones and mine are all at Mercy . So soon as ever she had Hammer'd a Jealousie into the head of the Eagle , away to the Sow she goes , and Figs her in the Crown with another Story ; Little do you think what a Danger your Litter is in ; there 's an Eagle Watching constantly upon this Tree to make a Prey of your Pigs , and so soon as ever you are but out of the way , she will certainly Execute her Design . The Cat upon this , goes presently to her Kittens again , keeping her self upon her Guard all Day , as if she were afraid ; and steals out still at Night to Provide for her Family . In one Word , the Eagle durst not stir for fear of the Sow ; and the Sow durst not budge for fear of the Eagle : So that they kept themselves upon their Guard till they were both Starv'd , and left the Care of their Children to Puss and her Kittens . The MORAL . There can be no Peace in any State or Family , where Whisperers and Tale-bearers are Encouraged . REFLEXION . Busie-Bodies and Intermedlers , are a Dangerous sort of People to have to do withal ; for there 's no Mischief that may not be wrought by the Craft and Manage of a Double Tongue , with a Foolish Credulity to work upon . There 's hardly a Greater Pest to Government , Conversation , the Peace of Societies , Relations and Families , then Officious Tale-bearers , and Bufie-Intermedlers . These Pick-thanks are enough to set Mankind together by the Ears ; they live upon Calumny and Slander , and cover themselves too under the Seal of Secresy and Friendship : These are the People that set their Neighbours Houses afire to Roast their own Eggs. The Sin of Traducing is Diabolical , according to the very Letter ; and if the Office be Artificially Manag'd , 't is enough to put the whole World into a Flame , and no body the Wiser which way it came . The Mischief may be Promoted , by Misrepresenting , Misunderstanding , or Misinterpreting our Neighbours Thoughts , Words and Deeds ; and no Wound so Mortal as that where the Poison works under a Pretence of Kindness . Nay , there are ways of Commendation and Insinuations , of Affection and Esteem , that Kill a Man as sure as a Gun. This Practice is the Bane of all Trust and Confidence ; and it is as frequent in the Intrigues of Courts and States , as in the most Ordinary Accidents of Life . 'T is enough to break the Neck of all Honest Purposes , to Kill all Generous and Publick-Spirited Motions , and to stifle all Honourable Inclinations in the very Conception . But next to the Practice of these Lewd Offices , Deliver all Honest Men from lying at the Mercy of those that Encourage and Entertain them . FAB . CCCCIV . The Frogs and the Bulls . THere happen'd a Desperate Duel betwixt a Couple of Bulls , upon a Point of Honour ; for the Quarrel was about a Mistriss . There was a Frog at the same time upon the Bank of a Lake , looking on to see the Combat . Ah , says the Frog , what will become of Us now ? Why prithee , says one of his Companions , what are the Bulls to the Frogs , or the Lakes to the Meadows ? Very much I can assure ye , says the Frog again , for he that 's Worsted , will be sure to take Sanctuary in the Fens , and then are we to be trod to Pieces . The MORAL . Delirant Reges , Plectuntur Achivi . When Princes fall out , the Commonalty Suffers , and the Little go to Wreck for the Quarrels of the Great . REFLEXION . LET Ill Consequences be never so Remote , 't is good however , with the Frogs here in the Fable , to have the Reason of Things at Hand . The Design of many Actions looks one way , and the Event works another ; as a Young Gamester's Couzen'd with a Bricole at Tennis . But Mischiefs , whether meant or not , are to be Provided against and Prevented , with as much Care and Industry as if they had been designed from the Beginning ; and the Application of Foresight in the one Case , must supply the want of Foresight in the other . 'T is the Fool that lives ex Tempore , and from Hand to Mouth , as we say , without carrying his Thoughts into the Future . But a Wise Man looks forward , thorough the proper and natural Course and Connexion of Causes and Effects ; and in so doing , he Fortifies Himself against the Worst that can Befall him . The Frogs Case , in some Respect , is that of a Civil War ; where the People must expect to be Crush'd and Squeez'd in the Consequence , toward the Charge and Burden on 't . The Lords make Merry , but 't is the Commons must pay the Piper . FAB . CCCCV. The Frogs and the Sun. IN the Innocent Age of the World , when there were no Children in Nature , but those that were begot in Lawful Wedlock , it was in every Bodies Mouth , that the Sun was about to Marry . The Frogs in General were ready to Leap out of their Skins for Joy at it ; 'till one Crafty Old Slut in the Company , advis'd 'em to Consider a little Better on 't , before they appointed a Day of Thanksgiving for the Blessing . For ( says she ) if we are almost Scorch'd to Death already , with One Sun , what will become of us when that Sun shall have Children , and the Heat Encrease upon us with the Family ! The MORAL . We take many things at First Blush , for Blessings , that upon Second Thoughts we find would be most Pernicious to us . REFLEXION . IT requires Great Care and Circumspection , that we Weigh and Ballance things before we pronounce them to be either Good or Evil : For Men are Thankful many times for direct Maledictions , and Mortify themselves upon the Mistake of Imaginary Blessings . 'T was a Wise Frog that Advis'd her Fellows to think well on 't , before they rung the Bells for the Sun's Wedding . This Fancy looks toward the Case of a Republican Humour that has got a-head in a Monarchial State , Now Empire is not to be shar'd in Consort ; and when Sovereignty Marries , 't is no longer Single but Popular ; and still the Greater the Number of Governors , the Heavier is the Height of the Government . Now though the Order of Superiority and Subjection be of Absolute Necessity for the good of Mankind , this does not yet hinder it in many respects , from being Grievous to those that live under it ; every common Man would be Free , and thinks himself Wrong'd if he be not so . Now this is for want of Understanding the True and Natural Reason of the Matter ; which is , that when One Government comes to be Dissolv'd , the First thing to be done is to fall to Cutting of Throats toward the setting up of Another . FAB . CCCCVI . The Fox Condemn'd . THere was a Fox ( as the Story has it ) of a very Lewd Life and Conversation , that happen'd at last to be Catch'd in his Roguery , and call'd to Account for the Innocent Blood he had spilt of Lambs , Pullets and Geese without Number , and without any Sense either of Shame or of Conscience . While he was in the hands of Justice , and on his way to the Gibbet , a Freak took him in the Head to go off with a Conceit . You Gentlemen , the King's Officers , says he , I have no Mind in the World to go to the Gallows by the Common Road ; but if you 'll carry me through the Little Wood there on the Right Hand , I should take it very kindly . The People fancy'd a Trick in 't at First , and that there might be some Thought of a Rescue , or an Escape in the Case ; till Reynard Assur'd them upon his Honour , that he had no such Design : Only he was a great Lover of Musick , and he had rather have one Chirping Madrigal in the Woods , then Forty from Turks and Popes upon the Ladder . The MORAL . Many People are so Harden'd in an Habitual Defiance of Heaven and Hell , that they 'l sport with them at the very Gallows ; and value themselves upon Living and Dying all of a piece . REFLEXION . THIS Fable hits the Humour of a great many loose People in the World , that are so Wicked as to value themselves upon their Ill Manners , and the contempt of all Goodness ; nay , to the degree even of taking a Pride in their Iniquity , and affecting a Reputation by it , in proportion to the Measure of the Extravagance . Some Men are so Harden'd in Lewdness , that they make it a Point of Honour to be True to 't , and to go to the Devil with a Frolick betwixt their Teeth . They have gotten a Habit of Laughing Honesty and Good Manners out of Countenance , and a Reprobated Hardness of Heart , does them the Office of Philosophy towards a Contempt of Death . Our common Executions yield but too many Instances of this Kind ; and it helps mightily to keep up the Humour , that instead of Owning and Professing an Abhorrence for these Affronts upon God and Nature , the Impiety is celebrated for a Jest. And whence comes it now , that Men should be so Insensible , either of a Present Calamity , or of a Future Judgment , but stom the Custom of a Scoffing Atheistical Life ; where Licentiousness has so long pass'd for Sharpness of Wit , and Greatness of Mind , that the Conscience is grown Callous ; and after this , it is but a Natural Congruity for Men to Dye as they have Liv'd . Now a Liberty in this Latitude is not more Execrable , then the Example is Pernicious ; especially where it is attended with the Pleasure of a Frothy and a Surprizing Wit to Recommend the Wickedness . FAB . CCCCVII . A Man at a Fish-Dinner . A Certain Prince took a Learn'd Man to Dinner with him : It was a Fasting-Day it seems , and a great deal of Large Grown Fish there was at the Table ; only at the Lower End , where the Philosopher sat , there were none but Little Ones . He took out several of them One by One , and first put his Mouth to the Fishes Ear , and then the Fishes Mouth to his own Ear , and so laid 'em in whole again , without so much as Tasting one Bit of ' em . Come Sir , says the Master of the Feast , You have some Pleasant Thought or other in your Head now , Pray let the Company take part with ye . Why Sir , says he , My Father had the Ill-Fortune about Two Years ago to be Cast away upon this Coast ; and I was asking these Little Fishes if they could tell me what became of his Body : They said No , they could not , for 't was before their Time : But if I Examin'd the Great Ones , 't is possible they might be able to say somewhat to 't . The Prince was so well pleas'd with the Fancy , that he Order'd his Mess to be Chang'd , and from that Time forward , no body Welcomer to the Table then this Man. The MORAL . It is a Master-piece in Conversation , to intermix Wit and Liberty so Discreetly , that there may be nothing in 't that 's Bitter , Course , or out of Season . REFLEXION . THIS is to tell us , that Good Humour goes further many times in the Reputation of the World , then Profound Learning ; though Undoubtedly both together are Best . There is a certain Knack in the Art of Conversation , that gives a good Grace to many things , by the Manner and Address of Handling 'em , which in the ordinary way of bringing Matters about , would give great Offence to the Common Rules , even of Civility and Discretion . The Skill on 't lyes in the Nicety of Distinguishing , First , What Liberty is necessary in such and such a Case . And Secondly , How to Temper and Accommodate that Freedom to a Consistence with Good Manners : And this must be done too without Formality and Affectation ; for a Studied and a Labour'd Forecast toward the Setting of such a Humour Abroach , is Putid and Nauseous to the Highest Degree ; and better Fifty such Conceits were Lost , then that any thing of Contrivance or Premeditation should appear in 't . There are a sort of People , that when they have once hit upon a Thought that Tickles them , will be still bringing it in by Head and Shoulders , over and over in several Companies , and upon several Occasions ; but 't is below the Dignity of a Man of Weight , to value himself upon such a Levity ; for it makes him look as if Trifling were his Master-piece . Now these Turns of Fancy and Entertainment , should pass off as they came on , Carelesly and Easily , without laying any stress upon them ; for they are then only Happy and Agreeable , when they are Play'd off at Volly , and pro Re Nata , and only made use of , in fine , as a Sawce to the Conversation . The Philosopher in this Instance , was not without some Difficulty how to gain his Point : There were better Fish at the Table , and the Question was how to come at them , without being either Rude or Importune ; and yet if he were not clear enough to be Understood , he was in danger still to lose his Longing . So that he found out such a way of Asking , as to Provoke a Question without Speaking a Word to 't ; and he did it in such a Fashion of Respect too , that it might not look like Begging on the one Hand , or Reproaching on the other . And he was much in the Right once again too , when the Riddle was already set afoot , rather to wait till the Explanation should be Desir'd , then to Prompt the Master of the Feast to Call for 't . FAB . CCCCVIII . Two Laden-Asses . AS Two Asses were Fording a River , the one Laden with Salt , the other with Sponge : The Salt-Ass fell down under his Burden , but quickly got up again , and went-on the Merrier for 't . The Sponge-Ass found it agreed so well with his Companion , that down lyes he too , upon the same Experiment ; but the Water that Dissolv'd the Salt , made the Sponge Forty times Heavier then it was before ; and that which Eas'd the One , Drown'd the Other . The MORAL . The Deceiver may be Deceived : Many People take false Measures for their own Relies , without considering that what 's Good in One Case , may be Bad in Another . REFLEXION . A Wise Man lives by Reason , not by Example ; or if he does , 't is odds , he goes out of his Way . We have a Common Saying that holds in a Thousand Ordinary Cases , where the same thing Ruins one , that Saves another . It is the part also of an Honest Man to deal Above-Board , and without Tricks . The Ass with the Sponge fail'd in both ; for First , he would be trying Conclusions , without Examining either the Nature of the thing in Question , or what the Matter would bear . Secondly , He was false to his Master too , in Abusing a Trust for the Easing of his own Carcass ; and then it cost him his Life Over and Above , which was both his Mishap and his Punishment . FAB . CCCCIX. A Black-Bird afraid of a Kyte . A Poor Simple Black-Bird was Frighted almost to Death with a Huge Flopping Kyte that she saw over her Head , Screaming and Scouring about for her Prey . Come Sister , says a Thrush to her , Pluck up a Good Heart ; for all this Fluttering and Scrieking is but Fooling ; and you shall see this Lazy Buzzard at last , e'en take up with some Pitiful Frog or Mouse to her Supper , and be Glad on 't too . No , no , the Hawks are the Dangerous Birds Child , that Bite , as they say , without Barking , and do Execution in Silence . The MORAL . The more Noise and Flutter , the less Danger . REFLEXION . THERE' 's no great Danger in Men of Huff and Bluster : Noise and Pretence without Execution , is only much ado about Nothing ; and yet this way of Trifling , is the very Bus'ness and Practice of many that pass in the World for Great Men , though they are much Mistaken that think them so . But there are Reverend Appearers in all manner of Glorious Professions and Adventures , as in Arms , Letters , Religion Law , Policy , &c. There are Quacks , in short , of all sorts , as Bullies , Pedants , Hypocrites , Empyricks , Law-Jobbers , Politicasters , and the like ; and there are Men as well as Black-Birds that are Silly enough not to Distinguish betwixt a Hawk and a Buzzard . FAB . CCCCX . A Fox and Wolf. AN Unlucky Fox dropt into a Well , and cry'd out for Help : A Wolf overheard him , and looks down to see what the Matter was . Ah , ( says Reynard , ) Pray lend me your Hand Friend , or I 'm lost else . Poor Creature ! says the Wolf , Why comes this about ? Prithee how long hast thou been here ? Thou canst not but be mighty Cold sure . Come , come , this is no Time for Fooling , says the Fox ; set me upon Terra Firma first , and then I 'll tell ye the History . The MORAL . When a Man is in Misery , there must be no Trifling in the Case . 'T is a Barbarous Humour to stand Bantering out of Season . 'T is no Time or Place for Raillery , when a Life 's at Stake . REFLEXION . HERE are Three Calamities in One : First , The Foxes falling into a Pit , and not being able to get out again . Secondly , The Misery of being put to beg Relief of an Enemy , for want of a Friend . Thirdly , The Affront of the Refusal , as it was accompanied with Raillery and Scorn . 'T were well if we had not too many of these Brutal Mockeries in our Daily Conversations ; for we have Banterers in Religion , in Point of Honour , and upon all the Distresses of Human Life . He that has no Pity or Compassion for the Miserable , is not in Truth of a Reasonable Make ; for Tenderness of Nature is but a kind of Lay-Charity ; and a Body can be no more a Good Man without the One , then a Good Christian without the Other . Let a Man be never so Wicked , 't is a Base and an Unmanly thing to Insult upon him in his Calamity . His Punishment may be Just ; and when he suffers Justice , 't is all that a Good and a Generous Man can wish for in the Case . The S●…omms of Great Men , or Buffoons of Quality , are every jot as Wolvish in Conversation , as they are here in the Fable ; though 't is look'd upon , I know , as ●… Mark of Breeding , and the Indication of a Man that has Notable Skill in the World , to turn the Earnest of all Things and Duties , Sacred and Civil , into a Jest , and to put the Common Principles of Faith , Truth , Justice and Respect , out of Countenance . Now in all these Cases , the President is as Dangerous , as the Practice is Odious , where the Quality of the Droll serves to Authorise the Indignity : But from a Fox , that 's made up of Trick and Treachery , there 's no better to be Expected . FAB . CCCCXI . Two Travellers find an Oyster . AS Two Men were Walking by the Sea-Side , at a Low-water , they saw an Oyster , and they both Pointed at it together : The One Stoops to take it up ; the other gives him a Push , and tells him , 't is not yet Decided whether it shall be Yours or Mine . In the Interim , while they were Disputing their Title to 't , comes a Passenger that way , and to him they referr'd the Matter by Consent , which of the Two had the Better Right to the Oyster . The Arbitrator very Gravely takes out his Knife , and Opens it ; the Plaintiff and Defendant at the same time Gaping at the Man , to see what would come on 't . He Loosens the Fish , Gulps it down , and so soon as ever the Morsel was gone the way of all Flesh , wipes his Mouth , and Pronounces Judgment . My Masters , ( says he , with the Voice of Authority , ) The Court has Order'd each of ye a Shell , without Costs ; and so pray go Home again , and Live Peaceably among your Neighbours . The MORAL Referrees and Arbitrators seldom forget Themselves . REFLEXION . THE Scope of this Fable , is to divert People from Contentious , Expensive and Vain Law Suits . Agree , Agree , ( says the Old Saw , ) the Law is Costly : The whole Bus'ness of the World is about Meum & Tuum ; either by Right , in Good Earnest , or by Wrong , under the colour of Right : And while the Clients are Contending about the Title , the Council runs away with the Estate . This Litigious Humour , where Men are as well Stubborn and Wilful , as Captious and Quarrelsome , burns like the Fire of Hell ; for 't is never to be Quench'd : Beside , that whoever is given to Wrangling , can never want Matter or Occasion for 't . And this is not only the Case in Matters of Propriety , and in Legal Claims before a Bench of Justice , but it works in a Thousand Instances of Vain Disputations , Competitions , and other Tryals of Mastery and Skill , where there 's little more then Pride , Stomach , Will and Vanity , to uphold the Contest . Nay , and he that has the better on 't at last , is only the more Fortunate Fool of the Two. Let but any Man set before him the Vexatious Delays , Quirks and Expences of most of our Barretry Suits at Law , and 't is odds he finds at the Foot of the Account , the Play not worth the Candle . FAB . CCCCXII . A Raging Lion ▪ THere was a Lion ran Stark Mad , and the very Fright on 't put all the Beasts of the Forrest out of their Wits for Company . Why what a Condition are we in , they cry'd , to fall under the Power of a Mad Lion ; when a Lion at the very Soberest , is little better then Frantick ? The MORAL . Rage upon Rage is a Double Madness . REFLEXION . Governors had need be very well Principled , and good Natur'd , to keep their Passions in Order and Obedience : But when an Absolute Power shall come to be put upon the Stretch by an Outragious Humour , there 's no Living under it . By a Raging Lion , is meant an Unruly and a Cruel Governor , which is a sad Calamity , but not without somewhat of Dignity yet in the Misfortune ; for 't is a Lion still , how Mad soever . Now if it had been a Raging Ape , the Fancy had been Ridiculous and Scandalous to the Last Degree ; and therefore the Moral is Restrain'd to the True and Genuine Character of Sovereignty , without Descending to the Counterfeit . The Moralists that make this Raging of a Lion to be a Surcharge of One Madness upon another , must not be Understood Simply , as if they took Government for a Burden and an Oppression ; but it refers to the Infelicity of that State where an Impotent Will puts an Unbounded Power upon the Tenter. But let the Oppression be never so Sanguinary , there 's no Appeal left from the Tyranny ; for if a General Insurrection had been thought Lawful , the Fable would not have made the Case so Desperate : So that this is only to Insinuate the Sacredness of Power , let the Administration of it be what it will : And the Reason of it is so plain , that it is impossible for Human Frailty to be better Secur'd then it is by the Determinations of Providence in this Particular . An Unlimited Power 't is true is a strong Temptation , and where 't is Screw'd up to the Highest Pitch , 't is a great Unhappiness ; but it is not for Men that have their Fortunes and their Stations in this World Assign'd them , to take upon themselves to be their own Carvers , and to Grumble at the Orders and Resolutions of their Masters and Rulers . 'T is a Great Unhappiness to lye at the Mercy of a Raging Lion ; but it is a Christian Duty nevertheless to suffer Patiently under the Justice of such a Judgment . FAB . CCCCXIII . The Kingdom of Apes . TWo Men took a Voyage together into the Kingdom of Apes ; the one a Trimmer , the other a Plain Dealer . They were taken into Custody , and carried to the Prince of the Country , as he sat in State , and a Mighty Court about him . Well , says the King to the Trimmer , Look me in the Face now , and say , what do you take me to be ? A Great Emperor , Undoubtedly , says the Trimmer . Well , says his Majesty once again , and what d' ye take all these People about me for ? Why Sir , says he , I take them for your Majesties Nobility and Great Officers . The Prince was wonderfully pleas'd with the Civility and Respect of the Man , and Order'd him a Bushel of Pippins , as a singular Mark of his Royal Favour . His Majesty after this , put the same Questions to the Plain Dealer , who fell to computing with Himself , that if his Companion had gotten a Reward for a Damn'd Lye , certainly he should have twice as much for a Plain Honest Truth ; and so he told the King Bluntly , that he took him for a very Extraordinary Ape , and all those People about him for his Trusty and Well-beloved Counsellors and Cozens : But the Poor Man Paid dearly for his Simplicity ; for upon a Signal from the Emperor , the whole Band of Apes fell Tooth and Nail upon him , and tore him one Limb from another . The MORAL ▪ Where the Rules and Measures of Policy are Perverted , there must needs Ensue a Failure of Iustice , and a Corruption of Manners : And in a Kingdom of Apes , Buffoons may well put in for Commission-Officers . REFLEXION . THIS ( says Camerarius , ) is to reprove the Practices of perverse Courts , and Extravagant Princes . It is the proper Bus'ness of Mythology to Point out , and Represent the Images of Good and Evil , and under those Shadows to Teach us what we ought to do , and what not , either Severally and Apart , or as Members of a Society ; that is to say , Simply , as Men in a State of Right Nature , or as Parents , or Children , Masters , or Servants , Husbands or Wives , Rulers or Subjects , Friends , Countrymen , Relations , and the like . Now as there are Good and Bad of all sorts ; so their Virtues and their Vices , their good Behaviour and their Misdemeanors are to be set forth , Circumstanc'd and Distinguish'd in such sort , as by Rewards or Punishments , to Encourage the One , and to Discountenance the Other , in proportion to the Dignity of the Action , or the Degree of the Offence ; by Conferring Marks and Characters of Honour , Offices of Trust , or Beneficial Commissions on the one hand , and by inflicting Sentences of Shame , Infamy , Pains Corporal , or Pecuniary on the other . Without this Distribution , one main end of Emblem is lost ; neither is it the true Figure of Life . For Wicked Men , False Brethren , Unnatural Parents , Disobedient Children , Barbarous Husbands , Undutiful Wives , Tyrannical , Weak or Fantastical Governors ; Rebellious Subjects , Cruel Masters , Faithless Servants , Perfidious Kindred and Acquaintance : All these Lewd Characters are as Absolutely necessary to the Perfecting of the Design , as the most Laudable Excellencies in Nature . In this Fable of the Kingdom of Apes , the Author according to Camerarius , intended the Picture of an Extravagant Government , where he gives Flattery and Corruption the Advantages that in Policy and Justice belong to Services of Honour and of Truth : And at the same time Delivers up a Man of Honesty , Justice and Plain Dealing to be torn to Pieces . This Kingdom of Apes has been Moralliz'd a Thousand and a Thousand times over in the Practice of the World , and such as the Fountain is , such will be the Stream . Let Government it self be never so Sacred , Governors are still but Men ; and how necessary and Beneficial soever the Order is at all Hands Confess'd to be , the Officers yet , and the Administrators are but Flesh and Blood , and liable to the Passions and Frailties of other Mortals . There are in fine , many Distempers , Errors , and Extravagances , that shew themselves in the Exercise of Political Powers ; as an inexorable Rigour for the Purpose , or as Lasche a Demission of Sovereign Authority . There are Cases of Sensuality , Pleasure , and Appetite , where Governours have only the Name of Rulers , while some over-grown Subject perhaps Usurps upon the Prerogative in effect , and does the worst things imaginable in the Name of the Publick . But this rarely happens , save where the Master wants Resolution to check the License and Presumption of a Daring Servant . There is also a certain Manage that leaves all at Six and Seven , and thinks to support Greatness without either Rule , Weight or Measure ; and that 's a dangerous Point , when Prudence and Fidelity shall turn to Loss , and Wickedness be supported by the Reputation of Favour and Applause . The Misery of these false Measures is excellently well Pointed out to us in this Fable ; and consequently the Blessings of a steddy Administration , where the Ends of Government are Conscientiously observ'd , and the Divine Priviledges of Power maintain'd ; and where Truth and Justice are impartially Asserted and Administer'd , and as resolutely Defended . FAB . CCCCXIV . An Al 's made a Iudge of Musick . THere was a Question started betwixt a Cuckow and a Nightingale , which of the Two had the Better Voice , and the better way of Singing . It came at last to a Tryal of Skill , and an Ass was to be the Judge ; who upon Hearing both Sides , gave it clearly for the Cuckow . The MORAL . 'T is a Hard Case for Philosophers to be Try'd by Fools , and the Multitude to sit Iudges upon the Niceties of Honour and Government . REFLEXION . THE Old Adage of Asinus ad Lyram , answers this Figure to the very Letter . The Fable extends to all Incompetent Judges , Umpires , or Arbitrators , in what Case or Matter , or under what Incapacity or Disability soever . It Points at the Folly and Scandal of the Choice too , as well as the Iniquity of the Sentence ; for the Honour of the Governor , and the Well being of the Government , depend in a great Measure upon the Fitness of the Officer , let his Commission be Ecclesiastical , Civil , Military , or what else it will. Here 's an Ass made a Judge of Musick ; a Faculty that he neither Loves nor Understands ; for there 's no Song to One Ass , like the Braying of Another . Let any Man fancy to Himself , how it would look to put a Law-Case to a Iack-Pudding ; a Question of State to a Corn-Cutter ; a Point of Conscience to a Knight of the Post. In short , let every Man be Consulted and Credited in his own Way and Trade . Neither can it be Expected that a Fool should judge according to Wisdom , Truth , Reason and Justice . There may be very proper Exceptions too upon the Matter , as well of Morals , as of Abilities . One would not Trust a Covetous Man in Mony Matters , where there 's any thing to be Gotten , either by Fraud or Corruption ; nor a Vain Man , where there 's a Temptation to Popularity . False Men are not to be taken into Confidence ; nor Fearful Men into a Post that requires Resolution ; nor Cruel , Insolent Men , into a Station where Power may be Abus'd to Oppression . All these Absurdities fall within the Dint of this Fable ; for want of Honesty makes a Judge as Incompetent , as want of Understanding . FAB . CCCCXV. An Ape Iudge betwixt a Fox and a Wolf. A Wolf charges a Fox with a piece of Pilfery . The Fox Denies it . The Ape tryes the Cause , and upon a fair Hearing , Pronounces them both to be Guilty . You ( says the Judge to the Wolf , ) have the Face to Challenge that which you never Lost ; and you ( says he to the Fox , ) have the Confidence to Deny that which you have certainly Stoll'n . The MORAL . When both Plaintiff and Defendant happen to be a Couple of Crafty Knaves , there 's Equity against them Both. REFLEXION . ' THIS Fable tells us what Credit is to be given to Witnesses of a False and Lewd Conversation , and that a known Liar is of no Authority in a Judgment of Law , even when he speaks Truth . Where a Brace of Sharpers will be going to Law , none so fit as an Ape to try the Cause ; and it was a Sentence worthy of such a Judge , to pronounce them both Guilty ; which in Equity they were , with a respect to their Character and Reputation ; though in Law they could not be so , upon the Fact in Question . If the Ape in this Fable had too little regard to the Letter of the Law , we have seen some Cases where more stress has been laid upon the rigour and strictness of it , then Conscientiously did belong to 't : For when one Man of an Exemplary Improbity , Charges another of the same Stamp , in a Court of a Justice , he lies under the Disadvantage of a strong Suspicion , even before he is Heard ; and People are Prepar'd to Believe the Worst of him by Anticipation , and before his Case is Known . So that the Bare Prejudice is sufficient to turn the Scale , where it was Gold-weight before ; unless we Ballance the Improbity of the one , with the Improbity of the other , as the Ape did here in the Fable . We are to understand upon the whole matter , that it is more Advisable to give too Little Credit in a Court of Judicature to Men of Profligate Lives , then too Much : For 't is a Scandal to Publick Justice , to make use of such Instruments for the Supporters of a State. FAB . CCCCXVI . An Ape and a Lion in his Kingdom . WE are told of a Lion , that ( after the Laudable Example of other Princes , ) pass'd an Act of Grace upon his Accession to the Crown , wherein he was pleas'd to Declare himself wonderfully in favour of the Liberties and Properties of his Subjects . He did not hold in this Mind long ; and yet he could not think it convenient neither , to make any Attempts upon the Beasts by open Force ; so that he chose rather to take them One by One in Private to him , and to sift them all upon this General Question ; Put your Nose just to my Mouth , says he , when I Gape , and then tell me truly , is my Breath Sweet or no ? Some told him that it was not Sweet , others that it was ; and so he pick'd a Quarrel with them Both : The one Sort went to Pot for their Hypocrisie ; and the other for their Insolence . It came to the Ape at last , to deliver his Opinion upon the Matter ; the Ape Smelt and Snuffled , and consider'd on 't : Why certainly Sir , says he , You have some Rich Perfume in Your Mouth , for I never smelt any thing so fragrant since I was Born. The Roguy Ape in fine , Wheedled him so Artificially , that the Lion had not the Face to Chop him up immediately upon the Spot , and yet he was Resolv'd he should not Scape neither : So the Lion Counterfeited Sick , and there was notable Puzzling among the Doctors I warrant ye , about his Pulse and his Water : But they told him however upon due consideration , that they found no Mortal Symptoms about him , only a kind of Heavy Indisposition , that might be easily Rectified by a Careful Diet ; and so they Desir'd him by all means to bethink himself what Flesh he lov'd best , and e'en make a Hearty Meal on 't . Why then ( says the Lion ) I have a strange Fancy for a Mouthful of Good Sound Apes-Flesh , if you find it proper for me : Nothing like it , they cry'd ; and so the Poor Flattering Ape was presently Taken up , Dress'd and Eaten by way of Prescription . The MORAL . There 's no Hope for an Honest Man , where Flattery is Encourag'd and Rewarded , and Plain-Dealing Punish'd . REFLEXION . THIS Fable gives to Understand , that where Men of Power happen to be Unjust and Cruel , all the Prudence and Innocency in the World will not save a Man : He that would Thrive in such a Court , must Govern himself betwixt Sincerity and Adulation . The Art of Pleasing is not every Man's Talent , neither will the same way of Manage work upon all Humours alike . The Art of Pleasing , is in Truth but the Art of Living ; and the Skill of Cutting to a Thrid , betwixt Flattery and Ill Manners ; but so as to Accommodate the Method and the Application , to the Genius of the Man , or of the People , and to the Quality of the Bus'ness in Hand : Not but that there are some Cases and Natures that a Man cannot so much as Touch , without Burning his Fingers , and where Truth , Flattery , and Trimming are all Mortal . We may learn from hence also , that Justice is so Awfully Sacred , that the most Faithless of Men have a secret Veneration for it ; for their Uttermost Cruelties are cover'd with the semblance of it ; and in the very Exercise of the Vice , they Affect the Reputation of the Vertue . 'T is neither Prudent nor safe , in fine , to Provoke great Men , or indeed to have any thing to do with them , if they be not Men of Honour , as well as of Power ; for though their Hands seem to be Bound , they can yet Untye themselves , by Virtue of a Certain Prerogative they have to Play Fast or Loose at Pleasure . FAB . CCCCXVII . Two Laden Asses . THere 's an Old Story of Two Asses Travelling upon the Road , the One Laden with Oats , the other with Mony : The Mony-Merchant I Warrant ye , was so Proud of his Trust , and of his Bell , that he went Juking and Tossing of his Head , and Tabring with his Feet all the way , as if no Ground would hold him . The other Plodding on with his Nose in the Breech of his Leader , as Gravely as One Foot could follow another . While they were Jogging on thus upon the Way , out comes a Band of Highway-Men from the next Wood , and falls upon the Ass that carried the Treasure . They Beat , Wound and Rifle him , and so leave him , without so much as taking the least Notice of his Fellow . Well , ( says the King's Ass , ) and for all this Mischief I may e'en thank my Mony. Right , says the other ; and it has been my Happiness that I was not thought worth the Robbing . The MORAL . Poverty is both Safe and Easie ; and Riches a Great Snare to People in many Cases : As it far'd worse here with the State-Ass then with the Muletiers . REFLEXION . THE Poor Peaceable Man has nothing to Fear , but does his Bus'ness , and takes his Rest , without the Trouble either of Thieves or of Alarums . 'T is the Booty , not the Man , ( save only for the Booty's Sake , ) that is in Danger . There 's either Mony or Monys-worth , in all the Controversies of Life ; for we live in a Mercenary World , and 't is the Price , in some sort or other , of all things that are in it ; but as it certainly draws Envy and Hazzard after it , so there are great Advantages go along with it , and great Blessings that attend the right use of it . And so for Poverty too ; a narrow Fortune is undoubtedly a Cramp to a great Mind , and lays a Man under a Thousand Incapacities of serving either his Country or his Friend ; but it has the Comforts yet of being free from the Cares and Perils that accompany great Masses of Treasure and Plentiful Estates . Beside , that the Virtue of a Generous and a Charitable Tenderness of Nature , is never the less Acceptable to him that takes the Will for the Deed , for want of Ability to put those good Inclinations in Execution . This Fable in short , makes good the old Saying , No Man Sings a Merrier Note Then he that cannot change a Groat . FAB . CCCCXVIII . A Boar Challenges an Ass. THere pass'd some Hard Words betwixt a Boar and an Ass , and a Challenge follow'd upon 't . The Boar depended upon his Tusks , and computed within himself , that Head to Head the 'tother could never be able to Encounter him . So he Advanc'd upon his Adversary : And the Ass , so soon as ever he had him within Distance , turn'd Tayl upon him , and gave him such a Lash over the Chops with his Iron Hoof , that he made him stagger again . The Boar after a little Pause ; Recover'd himself . Well , ( says he ) I was not aware of such an Attack from that End. The MORAL . No great Enterprize should be Undertaken without considering beforehand the Good or the Ill that may come of it . REFLEXION . THIS Fable shews the great Oversight of Engaging in Quarrels , without Considering from what Quarter the Danger may come . Where Adversaries are unequally Match'd , it will behove the Weaker to supply the want of Force and Courage , by Invention and Address . Presumption can never Justify either Temerity or Carelessness ; for every Creature has its Weak Side , and lies open to be Impos'd upon by Craft or Surprize . There 's an Infamy in the very Challenge of so Base and Timerous a Creature ; but then to be Worsted by an Animal that 's the Scorn of all the Rest , is Shameful and Ridiculous to the Highest Degree . FAB . CCCCXIX . A Cuckow and Little Birds . A Cuckow was asking several Little Birds , what made them so Shy of coming into her Company . They told her , that she was so like a Hawk , they did not care to have any thing to do with her . The MORAL . A Wise Man Searches into the Nature of Things , and does not Govern himself by outward Semblances and Appearances . REFLEXION . THERE should a Regard be had in all our Actions and Counsels , to the Nicety of the matter in Question . This is to tell us , that the very Appearances of Evil are to be Avoided , and all the Semblances of Danger to be well Examin'd and Consider'd . Why should not a Bird as well trust a Hawk that 's like a Cuckow , as trust a Cuckow that 's like a Hawk ? Two Likes may be Mistaken , and a Man cannot be too wary where the Error is Mortal . There may be a Disguise 't is true , in the one case , and a misapprehension in the other ; but it is safer yet to stand upon our Guard against an Enemy in the likeness of a Friend , then to Embrace any Man for a Friend in the likeness of an Enemy . T●…ere's no Snare like Credulity , when the Bait that 's laid for us is cover'd with the pretence of a Good Office. Neither are there any Impostures so Pernicious , as those that are put upon us by Fair Resemblances . He that is not certain , ( in such an Instance as this , ) is in danger ; and 't is ill Venturing ( Neck and all especially , ) where a Body is not very sure , whether it be a Hawk or a Cuckow . FAB . CCCCXX . Hungry Dogs , and a Raw-Hide . A Company of Hungry Curs Discover'd a Raw-Hide in the Bottom of a River , and lay'd their Heads together how to come at it : They Canvass'd the matter one way and 'tother , and brought it to this Issue in the Conclusion , that the only way to get it , was to Drink their way to 't . So they fell to Lapping and Guzzling , 'till in one Word , they Burst themselves , and never the nearer . The MORAL . He that sets his Heart upon Things Impossible , shall be sure to Lose his Longing . REFLEXION . Foolish Counsel is not only Vain and Unprofitable in General , but in many particular Cases most Destructive and Deadly . This Fable lays open the Folly , the Vanity , and the Danger of Pressing too eagerly for any thing that 's out of our Reach . We spend our Strength , and our Credit in clearing the way to 't , and it flies before us like a Shadow , which we may well Pursue , but can never Overtake . It is much the 〈◊〉 of 〈◊〉 , and a Thousand 〈◊〉 sorts of Projectors , that propose to themselves things utterly Impracticable , a●…do consume their Lives in Hopeless and Fruitless Undertakings . This falls out for want of Computing upon the Proportion betwixt the Means , and the End ; and for want of Examining and Considering what 's Practicable , and what 〈◊〉 〈◊〉 for want again of Measuring our Force and Capacity with our Designs . FAB . CCCCXXI . An Ass and a Shadow . ONe Hir'd an Ass in the Dog-Days to carry certain Bails of Goods to such a Town : 'T was Extream Hot , so that he lay down upon the Way to Refresh himself under the Shade of the Ass. The Muletier bad him Rise , and go on according to his Bargain . 'Tother said that the Ass was His for the time he had Hir'd him . Right , says the other , You have Hir'd the Ass , but not the Shadow . The MORAL . Work for the Lawyers . REFLEXION . ' THIS Fable Plays upon the Contentious Humour of People that go to Law for Trifles . De Asini Umbra , is effectully but this Fancy in an Adage . There needs no more to the setting of the whole World in a Flame , then a Quarrelsom Plaintiff and Defendent , and a Brace of Chicaneurs to Blow the Coals . Wrangling is Instructed as an Art or a Science on the one side , and made use of as an Exercise on the other . Some People can no more Live without Law , then without Air , and they reckon it better Husbandry to spend a Thousand Pound upon Counsel , to Defend a Trivial or an Unwarrantable Cause , then to part with one single Six Pence for the Payment of an Honest Debt . This Fable in short , is Moralliz'd in Westminster-Hall , Forty times over every Term. FAB . CCCCXXII . A Country-Fellow and a River . A Blockheaded-Boy that was sent to Market with Butter and Cheese by the Good Old Woman his Mother , made a stop at a Quick River in the way , and laid himself down upon the Bank there , till it should run out . About Midnight , Home he goes to his Mother , with all his Market-Trade back again . Why how now Son , says She , what have we here to do ! Why Mother , says this Booby , yonder 's a Scurvy River that has been running all this Day , and I staid till just now for the Running of it out , and there 't is Running still . The Lord help thee Son , says the Good Woman , for thy Head and mine will be laid many a Fair Day before this River runs Dry. The MORAL . We are not to Expect that Nature will Change her Course , to Gratify the Sickly Freak of every Fantastical Humour . REFLEXION . THIS is to shew us the Mischief and the Danger of Procrastination . The Sloathful and Irresolute slip their Opportunities in the very Expectation of them . Some People are so unreasonably Lazy , as to expect that Nature should rather go out of her Course and Way for their Sakes , then they put themselves to the trouble of Moving One Step out of their own way for the sake of Bus'ness and Nature . They 'll rather wait the Running of a River Dry , then take the Pains to look about for a Bridge or a Ford. They never consider that Nature is a Perpetual Motion , and that the Work of the Universe Circulates , without any Interval or Repose . Why should not the Sun sleep in the Firmament , or stand still to Attend our Affairs , as well as the Rivers stop their Courses to give us Passage ? Nay , the Madness of this Folly is yet more Impious then any thing else in 't ; for what Man in his Right Wits can pretend to Wish , to Hope , or to wait for such Events , for the Gratifying of a Sickly Fancy , as would be enough to put People quite beside their Senses , if they should come to pass ? So Ridiculous are Intemperate Curiosities , and Impotent Affections , that nothing less then Portents , and the Confounding of Nature in her Course and Causes , can Content us . How can any thing succeed well to People that are to be pleased with Nothing , unless the very Ball of the Universe may be Unravel'd , and the Laws of Providence Revers'd ? FAB . CCCCXXIII . A Bladder with Beans in 't . IN the Days of Adam , when ( as the Story says , ) the World had here and there a Shrew in 't , it fell to the Lot of a certain Philosopher to have one of those Smart Lasses to his Wife : The Evil Spirit was often up with her ; and never had any Quack or Operator so many Receipts for the Tooth-Ach , or a Quartan Ague , as he had Spells offer'd him for the Laying of it again : But when he found that neither Saying Much , Little , or nothing ; neither Choler , nor Patience ; neither Going nor Staying would do any Good upon her , he Betook himself to a Bladder of Beans , and the shaking of that Bladder when the Fit was upon her , without One Syllable speaking , was at any time a Present Cure. The MORAL . There 's no way like Raising of One Devil to Cast out Another : For there must be no Answering of Noise , Folly , and Reviling , in the same Kind . REFLEXION . THE Husband here in the Fable found no Charm to lay the Devil in a Petticoat , but the Ratling of a Bladder with Beans in 't ; and I my self have known a Cat-Pipe us'd in the like Case with very good Success . There 's no Contending with an Impetuous Woman , by Authority or Reason . The Banging of it out in a Dispute at length , would be a Loss both of Time and of Honour , and to no manner of purpose neither ; for what should a Man do , Reasoning upon a Point where Reason does not so much as enter into the Question ? So that it is the Best of a Brave Man's Game to make a Drawn Battle on 't , where there 's no Possibility of a Victory . He in fine , that contemns a Shrew to the Degree of not Descending to Word it with her , does worse then Beat her . But we live in an Age , when Women , we hope , are better Instructed , then to fly in the face of Religion it self , Law , and Nature : And these Desperate Encounters can never fall out betwixt a Man and his Wife , but where the Woman is lost to all sense of Shame , Prudence , Modesty and Common Respect . FAB . CCCCXXIV . A Fox and a Divining Cock. A Fox that had spy'd out a Cock at Roost upon a Tree ; and out of his Reach , fell all of a sudden into an Extravagant Fit of Kindness for him ; and to Enlarge upon the Wonderful Esteem he had for the Faculties and good Graces of the Bird , but more particularly for his Skill in Divination , and the Foreknowledge of Things to come . Oh ( says he ) that I were but Worthy the Friendship of so great a Prophet ! This Flattery brought the Cock down from the Tree into the very Mouth of the Fox , and so away he Trudges with him into the Woods ; reflecting still as he went , upon the strange Force that Fair Words have upon vain Fools : For this Sot of a Cock ( says he ) to take himself for a Diviner , and yet not foresee at the same time , that if he fell into my Clutches , I should certainly make a Supper of him . The MORAL . A Fool that will Swallow Flattery , shall never want a Knave to give it him . REFLEXION . THE Power of Flattery , where it is once Entertain'd , is well nigh Irresistible ; for it carries the Countenance of Friendship and Respect ; and Foolish Natures are easily wrought upon , and Perverted , under that Semblance . When Pride , Vanity , and Weakness of Judgment meet in the same Person , there 's no Resisting the Temptations of a fair Tongue , and consequently no avoiding the Secret and Malicious Designs of a False Heart . Here 's a Credulous Cock already prepar'd for the Entertainment of the Grossest of Flatteries : Nothing so Ridiculous , nothing so Impossible , but it goes down whole with him , for Truth and Earnest : Nay , and the Folly is so Unaccountable , and the Madness so Notorious , that in this Humour the most Spiteful Enemies we have in the World pass upon us for Friends . The Cock takes the Council of a Fox , and like the Squirrel to the Rattle-Snake , puts himself into the Mouth of his Mortal Adversary . How many such Diviners do we meet with in our Daily Conversation , that lay their Lives , Fortunes and Reputation at the Mercy of Parasites ? How many Sots that Commence Philosophers upon the Credit of these Fawning Slaves ! There 's no Fool to the great Fool that 's Fool'd by a little Fool ; nor any thing so Scandalous as to be the Fool Of a Fool. FAB . CCCCXXV . The Moon Begs a New Gown . THe Moon was in a heavy Twitter once , that her Cloaths never Fitted her : Wherefore , Pray Mother , says she , let the Taylor take Measure of me for a New-Gown . Alas Child , says the Mother , how is it possible to make any one Garment to Fit a Body that appears every Day in a several Shape ? The MORAL . 'T is the Humour of many People , to be perpetually Longing for something or other that 's not to be had . REFLEXION . THIS shews us the Vanity of Impracticable Propositions , and that there is no Measure to be taken of an Unsteady Mind . There 's no Quieting of Unsettled Affections ; no satisfying of Unbounded Desires ; no possibility in short , of either Fixing or Pleasing them . Let a Man but say What he would have , When , and how Much , or how Little , and the Moons Taylor may take Measure of him ; but to be Longing for this thing to Day , and for that thing to Morrow ; to change Likings for Loathings , and to stand Wishing and Hankering at a Venture , how is it possible for any Man to be at Rest in this Fluctuant Wandering Humour and Opinion ? There 's no fitting of a Gown to a Body that 's of One Size when you take Measure of it , and of another when you come to put it on . 'T is the very same Case with a Heart that is not True to it self . And upon the whole Matter , Men of this Levity are Condemn'd to the Misery of Living and Dying Uneasy . FAB . CCCCXXVI . A Young Fellow about to Marry . MArrying and Hanging , they say , go by Destiny , and the Blade had this Thought in his Head perhaps , that Desir'd the Prayers of the Congregation , when he was upon the very Point of Matrimony . His Friends gave him no Answer it seems , which put him upon Reasoning the Matter with them . Why Gentlemen , ( says he ) if there had been but a Snick-up in the Case , you 'd have cry'd the Lord Bless ye Sir ; and there 's more Danger in Marrying I hope , then there is in Sneezing . The MORAL . The Parson was much in the Right sure , that like the Hang-man , ask'd all People Forgiveness that he was to Marry , before he did Execution upon them . REFLEXION . MANY a Man runs a greater Risque in a Wise , then the World is aware of . The Whimsical Freak of this Young Bantering Spark , would have made no Ill Ingredient into a Wise and a Sober Man's Litany ; and though it looks like a Jest , there is somewhat in 't yet that may be worth a thinking Man's Earnest . But there will need no more then the Experience of those that have Try'd the Circumstances of this Blessed State , to Recommend the Morality of the Allusion , to the Thought of others , that are not yet Enter'd into the Matrimonial Noose . FAB . CCCCXXVII . A Woman trusted with a Secret. THere was a Good Woman ( in the Days when Good Women were in Fashion ) that valu'd her self Wonderfully upon the Faculty of Retention , or ( for the sake of Good Manners ) upon the Admirable Gift she had in the Keeping of a Secret. The Toy took her Husband in the Head once , to make Tryal of her Vertue that way ; and so he told her One Morning upon Waking , in the greatest Confidence Imaginable , one of the Strangest Things perhaps that ever was heard of , which had that Night Befall'n him : But my Dear , says he , if you should Speak on 't again , I 'm utterly Ruin'd ; and Women are generally so Leaky , that in the whole Course of my Life , I have hardly met with any one of the Sex that could not hold her Breath longer then she should keep a Secret. Ah , my Life ( says she ) but your Woman I assure ye , is none of that Number ? What ? Betray my Husbands Secrets , I 'd Dye a Thousand Deaths first . No my Heart , if ever I do , may — Her Husband at that word , stop'd her Mouth , for fear of some Bloody Imprecation , and so told her . Come Wife , says he , They that will Swear will Lye , and so I 'll rather tell you upon Honour . Look ye here what has befall'n me ; I have laid an Egg to Night ; and so he took the Egg from his Backside , and bad her Feel on 't ; but if this should ever come to Light now , People would say that I was Hen-Trod , and the Disgrace of it would make me a Scandal to Mankind . This Secret lay Burning in the Breast of the Poor Woman , and kept her Waking , till she had Day-light enough to Rise by ; and then softly out of the Bed she steals , for fear of Waking her Husband , and so away Post-hast to a Gossipping Neighbour of her Acquaintance ; Hurries her out of her Bed ; Charms and Swears her to Privacy ; and then out comes the Secret , That her Husband had laid Two Eggs that very Night . This Confident had another Confident ; and there 't was Three Eggs. The next made it Four ; and so it went on ( Encreasing still , ) from one Gossip to another , 'till by Six a Clock in the Afternoon they had made it Forty Eggs. The MORAL . Three may Keep Counsel , when Two are away . REFLEXION . There 's no such way of Publishing or Proclaiming any thing , as by Enjoyning a Woman under the Seal of Confession to keep it Secret. They that are Curious to know Forbidden Secrets , are as Frank of Telling them again , and of Enlarging them : So that whoever shews me a very Inquisitive Body , I 'll shew him a Blab , and one that shall make a Privacy as Publick as a Proclamation . But if your Wife will have it so , and calls for a Categorical Answer , [ Will ye tell me , or will ye not ? ] If you tell the Secret , 't is odds but in Twelve Hours it shall be Town-Talk , and be made Thirteen times more then ' t is . If you Refuse to tell it , there 's no enduring the Exclamations , for want of Trust and Confidence , and the Unaccountable Jealousies that Follow upon 't . For there are a sort of People that never consider the many separate Privacies of Trust and Honour , that a Husband cannot honestly Communicate to a Wife , nor a Wife to a Husband : That is to say , where there 's a Third Party or Matter concern'd , apart from any thing in the Question that is Conjugal betwixt them . He that can doubt of the Reason and the Necessity of this Guard and Caution , must be much a Stranger to the History of the Great Rebellion under Charles the First of Blessed Memory ; when so many State-Intrigues pass'd through the Hands of Women , who are without Dispute the best of Spies , and the most proper Instruments for Discovery and Intelligence : Especially if they be Women of Address , Wit , and Beauty ; for the very Sex has certain Privileges upon the Point of a Cavalier-Gallantry and Good Breeding , to cover them from the strictnesses of Search and Examination that other Agents are commonly Subjected to . Now to Reconcile a seeming Contradiction here , in making Women at the same time to be both Fit and Unfit to be Trusted ; this Fable does not strike so much at the Futility of Women in General , as at the Incontinent Levity of a Prying Inquisitive Humour ; and it falls-in over and above , by way of a Short and Pertinent Digression , to shew that State-Matters are Morally Excepted out of the Articles of Marriage . FAB . CCCCXXVIII . A Woman and Thrushes . IN the Days of Yore , when Men and their Wives agreed like Dog and Cat in a House together , the Good Man had been a Shooting it seems , and brought his Dame Home a Dozen of Black-Birds with him . Come , Sweet Heart , says he , Prithee let 's have these Black-Birds to Supper . Blackbirds ? says she , the Lord Bless us , why certainly the Man 's a Changeling . Come , come , you shall have your Thrushes for Supper then . Well , says he , but I tell you again , I 'll have these Blackbirds to Supper . That 's well , quoth the Woman ; and I tell you Again and Again , that you shall have these Thrushes for Supper . Prithee my Dear , says the Man , If I say they are Blackbirds , let 'em be Blackbirds : I 'll allow you to think they may be Thrushes , but don't Contradict me . Prithee my Dear , says she , if I have a Fool to my Husband , is my Husband's Wife bound to be a Fool for Company ? Hussy , don't Provoke me , says the Man , but let the Blackbirds be Dress'd , and do as I bid ye ; Obey your Husband y 'ad best . Lifelikins , says she , I know no more Reason I have to Obey my Husband , then my Husband has to Obey me ; and Sirrah in the Teeth of ye , since y' are Hussying of me ; no other Woman would have the Patience to be Abus'd thus . From these Family-Words they fell to Blows , and there was the Wig in one Corner , and the Head-Gear in another , upon the Question whether they were Blackbirds or Thrushes . When the Bickering was over , they went very comfortably to Bed together , and so rubb'd on in a kind of Catterwalling Life , 'till just that Day Twelve Month : And then came the History of the Blackbirds and the Thrushes upon the Carpet again . Ah ye Beast you , says the Woman , how did you Beat your Poor Wife Sirrah , this day Twelve Month about those Damn'd Thrushes . Blackbirds ye Iade , says the One ; Thrushes ye Rogue , says t'other : And so in One word , they Play'd the same Farce over again ; insomuch , that for the time they Liv'd together , the Woman had an Anniversary Beating , as duly as the Day of the Month came about every Year after . The MORAL . — Coelum licet & Mare Terris Confundas , Homo sum . — What must be must be . REFLEXION . 'T IS a Folly next to Madness for Women to be Trying Masteries with their Husbands ; to say nothing of the Scandal they bring upon themselves and their Families , by such a Forfeiture of Honour , Discretion , Modesty and Good Manners . Nay , and 't is well too , if from some Men , and upon some Provocations , they scape the Discipline of a good Drubbing into the Bargain . There are Divers Important Doctrins Couch'd under this Fable ; First , the Insuperable Obstinacy of a Violent Woman . Secondly , The Scandal of the Example , as well as the Folly of the Competition . Thirdly , The Natural Issue of the Controversy , where the Weakest must expect to go to the Wall. The World , Heaven be Thanked , does not want instances to illustrate this Figure . So that there will be less need of Amplifying upon it . We are not here upon the Philosophy of the Freak , but upon the Shameful Lewdness of the Practice . Sirrah , ( says a Woman to a Friend of mine , that took her off from Beating her Husband , ) I 'm a Wor'stershire Woman , and I won't be Abus'd . Iuvenal's Homo sum , says all in Two Words . When the Devil of this Passion is Rais'd , there 's no Abiding the Storm , and there 's no Laying on 't . One such Womans Tongue ( says the Poet ) is beyond all the Pans and Kettles in the Country , to bring the Moon out of an Eclipse . Keep up the Dialogue , and she Kills you ; let it fall , and you Kill her . This was the very Case of a Certain Divine that Chid a Woman for striking and Reviling her Husband . She left her Husband immediately , and fell upon the Jacket of the Parson , who stood Gaping at her a full Hour and a Half together , without one word of Reply . The Passion put her at last into Fits , and the first Word she said upon coming to her self again , was no more then this , Ah Sir , says she , Ever while you live Answer a Woman . To come now to the Doctrin that 's wrapt up in the Example . 'T is Scandalous with a Respect to the Ordinances both of God and Man ; 't is a high Offence to Common Decency , in regard of the Sex , the Duty , and the Relation : And then 't is most abominably Indiscreet , because if the Man be not a Coxcomb , the Woman is sure to be Worsted ; and if he be one , 't is as good as a Noverint Universi , that there 's a Fool and a Shrew well met . The Word Yoak-Fellow , goes a great way with a Thrush-Woman . And so does the Text , that says , They shall be both One Flesh. From whence she infers an Equality at least , if not a Right of Dominion ; for the Rib ought to have some Preference above the Clay . This is not to be taken for a General Character of Women , but for a Reproof only of some Eager-Spirited Gypsies of the Sex ; and for the Honour also of those Angelical Perfections , which render them both the Joy and the Blessing of Mankind , when they live Suitably in all Points to the Intent of their Creation . FAB . CCCCXXIX . Two Soldiers go Halves . THe Humour took Two Country Fellows in the Head to turn Soldiers , and so away they went to try the Chance of War , upon an Agreement to go Halves in the Adventure . The One fell Sick upon the way ; T'other went forward to the Army , where he got himself both Mony and Credit . At his Return a while after , he found his Friend upon the Mending hand , and told him how and how , which he was Extreamly Glad to hear , because of the Snip that he himself Expected upon the Dividend . As they were Talking of this and that by the By ; he took his time to put in a hint about Sharing the Booty according to their Agreement . That 's all the Reason in the World says t'other ; but then there are other things to be Divided too , which I ha'nt told you of , and when we come to Reckon , we had e'en as good make one work on 't , and count all together . This , says t'other to himself , must be something of Plate , Jewels or Precious Plunder ; and so he came Bluntly to the Question , what it was that his Camerade had gotten besides ? Why look ye , says the Soldier , ( shewing him his Naked Body ) Here are Bruises , Wounds , Maims and Scars , that are to be Divided as well as the Mony. Nay , says the other , you may e'en keep all y 'ave got to your own use then ; for I 'll have no Dividing upon those Terms . The MORAL . Partners must go Half-Profit , Half-Loss , 't is no Bargain else . REFLEXION . 'T IS Wisdom not to give more for a Thing then 't is Worth ; and in Common Equity , Partners should take the Good and the Bad one with another , or let both alone . People should not enter Hand over Head into Partnerships or Adventures , either in War or in Bus●…ness ; they should consider that the Blows and the Scars are to be Divided , as well as the Pistoles and the Ducats , and the Loss as well as the Profit . The Two Parties are as good as Man and Wife , where the Bargain is for Better for Worse . Nay , there 's Brawling as well as Kissing in the very State of Matrimony it self ; and when People come to be Us'd to Both at Once , let them set one against the other , and then put the Gain in their Eyes . If Life be a Journey , Men must expect Foul way as well as Fair , and content themselves to Travel in All Weathers , and through All Difficulties ; which is no more then the same Mixture that we meet with in All our Undertakings : Wherefore let no Man Brag of his Bargain , till he has cast up his Account , and set the Scars against the Booty . FAB . CCCCXXX . A Lion and a Man. AMong other good Counsels that an Old Experienc'd Lion gave to his VVhelp , this was One ; that he should never Contend with a Man ; for says he , if ever you do , you 'll be Worsted . The Little Lion gave his Father the Hearing , and kept the Advice in his Thought , but it never went near his Heart . When he came to be grown up afterward , and in the Flower of his Strength and Vigour , About and About he Ranges to look for a Man to Grapple with : In his Ramble he chances to Spy a Yoak of Oxen ; so up to 'em he goes presently ; Heark ye Friends , says he , are you MEN ? They told him No ; but their Master was a Man. Upon leaving the Oxen , he went to a Horse , that he saw Bridled , and Ty'd to a Tree , and ask'd him the same Question ; No , says the Horse , I am no Man my Self , but he that Bridled and Saddled me , and ty'd me up here , He 's a Man. He goes after this , to one that was Cleaving of Blocks . D' ye hear , says the Lion , You seem to be a Man. And a Man I am , says the Fellow . That 's well , quoth the Lion , and dare you Fight with Me ? Yes , says the Man , I dare Fight with ye : VVhy I can Tear all these Blocks to Pieces ye see . Put your Feet now into this Gap , where you see an Iron Thing there , and try what you can do . The Lion presently put his Claws into the Gaping of the Wood , and with One Lusty Pluck , made it give way , and out drops the Wedge , the Wood immediately Closing upon 't ; and there was the Lion caught by the Toes . The Woodman presently upon this , Raises the Country , and the Lion finding what a Streight he was in , gave one Hearty Twitch , and got his Feet out of the Trap , but left his Claws Behind him . So away he goes back to his Father , all Lame and Bloody , with this Confession in his Mouth ; Alas , my Dear Father , says he , This had never been , if I had follow'd your Advice . The MORAL . Disobedience to Parents is against the Laws of Nature and of Nations ; Common Iustice , Prudence and Good Manners ; and the Vengeance of Heaven , Sooner or Later , Treads upon the Heels on 't . REFLEXION . People are not to Reason upon Obedience to Parents , and Submission to Governors , provided there be nothing in the Command , or in the Imposition that is simply Evil. Reason in Man , does abundantly supply the Defect of other Faculties wherein we are Inferior to Beasts ; and what we cannot compass by Force , we bring about by Stratagem . The Intent of this Fable , is to set forth the Excellency of Man above all Creatures upon the Earth ; and to shew that he is Lord and Ruler over all the rest ; their Teeth , Claws , Stings , and other means of Offence , notwithstanding . The Young Lion himself is Charg'd by his Sire not to Contend with him ; so that consequently no Creature of less Force is upon any Terms to Encounter him . Not but that there are some special Instances to the contrary , in Exception to the General Rule . The Moralist makes the Event to confirm the Reason , and to support the Authority of the Lions Council . It may pass likewise in some sort , for a Punishment of Disobedience to a Parent ; but there 's the Voice of Providence and Wisdom in 't , as well as the Voice of a Father ; which is intimated in shewing us , that the Yoak of Oxen , and the Horse that stood Bridled and Sadled , had a Man still to their Master . FAB . CCCCXXXI . A Hare and a Sparrow . A Sparrow happen'd to take a Bush just as an Eagle made a Stoop at a Hare , and when she had got her in the Foot , Poor Wat cry'd out for Help . VVell , ( says the Sparrow ) and why don't ye Run for 't now ? I thought your Footmanship would have Sav'd ye . In this very Moment comes a Hawk , and whips away the Sparrow ; which gave the Dying Hare this Consolation in her last Distress , that she saw her Insolent Enemy overtaken with a just Vengeance , and that the Hard-Hearted Creature that had no Pity for Another , could obtain none for her self neither , when she stood most in need on 't . The MORAL . 'T is with Men , and Governments , as it is with Birds and Beasts . The Weaker are a Prey to the Stronger , and so one under another , through the whole Scale of the Creation . We ought therefore to have a Fellow-feeling of one anothers Afflictions ; for no Body knows whose Turn may be next . REFLEXION . HERE' 's a Just Judgment upon Ill-Nature , wherefore let no Man make Sport with the Miserable , that is in danger to be Miserable Himself , as Every Man may be ; and in Truth every Man deserves so to be , that has no Tenderness for his Neighbour . It is a High Degree of Inhumanity not to have a Fellow feeling of the Misfortune of my Brother ; but to take Pleasure in my Neighbours Misery , and to make Merry with it , is not only a Brutal , but a Diabolical Barbarity and Folly. FAB . CCCCXXXII . A Fox and a Cock. A Hungry Fox that had got a Cock in his Eye , and could not tell how to come at him ; cast himself at his Length upon the Ground , and there he lay winking and pinking as if he had Sore Eyes . Ah , ( says he to the Cock ) I have gotten a Thorn here , with Creeping through a Hedge t'other Day ; 't would be the greatest Charity in the VVorld , if you would but help me out with it . VVhy truly , says the Cock , I am no Ocul●…st , and if I should go to Help One Eye , and put Out T'other with my Spur , we should have but an Untoward Busness on 't ; but if you are not in very great Hast , I can fly Home in a Trice , and bring ye One that shall certainly Cure ye . The Fox finding 't was all but Banter : Well , says he ) 't is no Great Matter then ; for the more Physicians , the more Danger , they say . The MORAL . Shuffling and Fencing , is in many Cases both Allowable and Necessary : Especially where Craft is to be Encounter'd with Craft . REFLEXION . THERE' 's no Trusting to a Known Hypocrite and an Enemy Both in One , and therefore the Cock was too Crafty for the Fox here , and kept himself upon his Guard. There is this Mischief in False Dealing , that it forces People to be Hard Natur'd and Suspicious in their own Defence ; for Credulity is Mortal . Not but that many Men are Impos'd upon to their Ruin by a Mistaken Charity and Compassion . It is a Nice Point however , for a Man to take upon him to Assign the Many and Various Cases that occur upon this Topick , and so as to allot them their Just and Proper Limits , with such a Regard to Good Nature and Discretion , as neither to be Wanting to Our Selves , nor to Others : But yet the Possible Danger of Relieving a Miserable Person , for fear he should be a Counterfeit , will not Excuse a Man from doing Acts of Humanity , notwithstanding that Pretence . But there is a Double Hazzard in 't , for we may Miscarry either by too Little Caution , One way , or by too Much Presumption the other . Now the Smelling out of a Trick , and the Defeating of it , does not come so Home , as Repaying of it in kind ; for the Contempt in the manner of doing it , gives a kind of Sting to the Disappointment . But the Fox however has the Grace of other Bantering Buffoo●…s : That is to say , he is never to be put out of Countenance ; and when he finds himself Pinch'd , he shifts it off with a Droll . FAB . CCCCXXXIII . Ioy and Sorrow are near A-kin . THere pass'd a great many Bitter VVords once upon a time betwixt Ioy and Sorrow ; insomuch that they Mov'd the Court upon it by Consent , and made a Chancery Cause on 't . Upon a Fair and a Full Hearing , the Judge found some colour of Equity on Both Sides , and would fain have made 'em Friends again . You should consider , says he , how near y' are a-kin , and what a Scandal , 't is to have these Heats and Squabbles among Relations : But all this went in at One Ear , and out at T'other : So that when he saw there was no Good to be done , he pass'd this Sentence upon them , that since they would not go Hand in Hand Amicably of Themselves , they should be Link'd together in a Chain ; and Each of them in his Turn should be perpetually Treading upon the Heel of the Other ; and not a Pin Matter then which went Foremost . The MORAL . No Man is to Presume in Prosperity , or to Despair in Adversity ; for Good and Ill Fortune do as naturally succeed one another , as Day and Night . REFLEXION . IT is the lot of Mankind to be Happy and Miserable by Turns . The Wisdom of Nature will have it so ; and it is exceedingly for our Advantage that so it should be . There 's nothing Pure under the Heavens , and the Rule holds in the Chances of Life , as well as in the Elements : Beside , that such an Abstracted Simplicity , ( if any such thing there were , ) would be neither Nourishing to us , nor Profitable . By the Mediation of this Mixture , we have the Comfort of Hope to support us in our Distresses , and the Apprehensions of a Change , to keep a Check upon us in the very Huff of our Greatness and Glory : So that by this Vicissitude of Good and Evil , we are kept steady in our Philosophy , and in our Religion . The One Minds us of God's Omnipotence and Iustice ; the Other of his Goodness and Mercy : The One tells us , that there 's No Trusting to our own Strength ; the Other Preaches Faith and Resignation in the Prospect of an Over-ruling Providence that takes Care of us . What is it but Sickness that gives us a Taste of Health ? Bondage the Rellish of Liberty ? And what but the Experience of Want that Enhances the Value of Plenty ? That which we call Ease is only an Indolency or a Freedom from Pain ; and there 's no such thing as Felicity or Misery , but by the Comparison . 'T is very true that Hopes and Fears are the Snares of Life in some Respects ; but then they are the Relief of it in others . Now for fear of the worst however on either hand , every Man has it in his own Power by the Force of Natural Reason , to Master the Temptation of falling either into Presumption or Despair . FAB . CCCCXXXIV . The Owl and the Sun. THere was a Pinking Owl once upon a very Bright and a Glorious Morning , that sate Sputtering at the Sun ; and ask'd him what he meant to stand Staring her in the Eyes at that Rate . Well , says the Sun , but if your Eyes will not bear the Light , what 's your Quarrel to my Beams that Shed it ? Do you think it a Reasonable Thing that the whole VVorld should be Depriv'd of the Greatest Blessing in Nature , to Gratify the Folly , the Arrogance and the Infirmity of One Sot ? The MORAL . There is nothing so Excellent , or so Faultless , but Envy and Detraction will find somewhat to say against it . REFLEXION . IT is no more in the Power of Calumny and Envy to Blast the Dignity of a Wise and of an Honest Man , then it was in the Power of the Blear-Ey'd Owl here , to cast a Scandal upon the Glory and Greatness of the Sun. The Principles of Good and Evil are as Firm , as the Foundations of the Earth , and never had any Man Living the Face yet to make an Open Profession of Wickedness in its own Name . Not but that Men of Vicious Lives and Conversations , have found out ways of Imposing their Corruptions and Infirmities upon the World for Virtues , under false Semblances and Colours . But there 's no Man all this while , that sets up for a Knave or a Coxcomb in Direct Terms . Now the Mystery of the Cheat lies in the Artificial Disguising of One thing for Another , and in making Evil pass for Good , and Good for Evil : As every Virtue has its Bordering Vice , and every Vice its Bordering Virtue . So that the Pretence is Fair still , let the Practice be never so Foul , and Men will be trying to bring down the Rule to the Error , where they cannot Reconcile the Error to the Rule . When People have once Inverted the Measures of Moral Equity , and Natural Reason , and brought the Question of Right or Wrong , so far as in them lies , to a False Standard , there follows in course , an Envious Malevolence upon the Opposition . As for Example ; A Fool Naturally Hates a Philosopher : A Debauchee does as Naturally Hate a Man of good Government , and Moderation . A Man of Conscience and Religion is as much an Eye-Sore to a Profligate Atheist : And a Mercenary Knight of the Post has just as much Kindness for a Man of Probity and Virtue . To Conclude the Moral , There are of these Owls in Palaces and Assemblies , as well as in Barns and Groves ; but a Man of Honour and Integrity Shines on , like the Sun in the Firmament , Unconcern'd , and continues his Course . FAB . CCCCXXXV . Iupiter and a Farmer . Jupiter had a Farm a long time upon his hand , for want of a Tenant to come up to his Price , 'till a Bold Fellow at last was content to Take it , upon Condition that he Himself might have the Ordering of the Air and the Seasons , as he thought fit . So Iupiter Covenanted with him , that it should be Hot or Cold , Wet or Dry , Calm or Windy , as the Tenant should Direct . In conclusion , this Man had effectually a Climate of his own , that his very next Neighbours felt nothing of : And it was well they did not ; for when they had a Plentiful Harvest and Vintage , the Farmer himself had hardly any Corn or Grass upon his Ground . He took other Measures the Year following , which ( as it fell out ) prov'd the more Unkindly of the Two. He held on however , till he was upon the very Point of Breaking ; and when it came to that once , he was e'n glad to Petition Iupiter to Release him of his Bargain ; for he was now Convinc'd , that Providence knows Better what is good for us , then we know what is good for our Selves . The MORAL . We should do well to make it One Petition in our Litany , that in many Cases Heaven would be so Gracious to us , as not to hear our Prayers ; for we are otherwise in Danger to be Undone by our own Wishes . REFLEXION . WHAT work would Malevolents and Malecontents make in the World , if they might but have the Governing of it ; and if Heaven were not more Merciful to us , then to grant us our own Wishes ? Wherefore there must be no Prescribing of Rules to the Divine Wisdom . What a Confusion would it bring upon Mankind , if all those People that are Unsatisfied with the Motions , Revolutions and Influences of the Coelestial Orbs ; the Course of the Seasons , and the Providential Distribution of Heats and Colds , Rain , Frosts and Sun-shine , might be Allow'd to take the Government into their own Hands ? There needs nothing more to Convince us of the Vanity , the Malice and the Folly of these Intermedlers with the Works and Orders of an Over-ruling Power ; and yet we must be making Articles and Conditions forsooth , in Matters where we have neither Authority nor Skill : And where , in spite of our Hearts , we must Submit , as in Duty and Reverence we are Obliged to Resign , and to Obey . FAB . CCCCXXXVI . A Wolf turns Religious . A Wolf that was past Labour , had the Wit in his Old Age , yet to make the best of a bad Game : He borrows a Habit , and so about he goes Begging a Charity from Door to Door under the Disguise of a Pilgrim : And for ought we know , this may be one of the Pilgrims that were to have Landed at Melford Haven , in the Year 1677 / 8. One of his Relations that had the Fortune to Meet him in this Holy Garb and Pretence , took him up Roundly , for stooping so much below the Dignity of his Family and Profession . Why what would you have me do ? says the Pilgrim Wolf. My Teeth and my Heels are gone , so that I can neither Run , nor Worry , and I must either Cant , and turn Religious , or Starve . The MORAL . When People can live no longer by Downright Rapine and Villany , for want of Strength , Means or Ability to go on at the Old Rate , 't is a common thing for 'em to Drive on the Old Trade still under a Semblance of Religion and Virtue : So that Impotency goes a great way toward the Conversion of an Old Sinner . REFLEXION . A Proselyte-Wolf is a very Saint yet to a Proselyte-Christian , that makes his Belly his God , and Renounces his Faith for Bread. Now over and above the Lively Image of the Practice of the World in this Wonderful Conversion , 't is Pleasant enough to consider how Gravely the New-Convert is taken up by one of his Fellow Wolves , for bringing such a Disgrace upon his Character and Function , as to submit to the Picking up of a Livelyhood in that Strolling way of Canting and Begging ; which in the Moral , gives us to Understand , that the Hypocrite is the Fouler and the Baser Beast of the Two. The Doctrin of this Fable , if the Matter were well Examin'd , would more or less run thorough the whole Race of Mankind ; for Repentance and a New Life , is naturally the Discourse and Retreat of Old Sinners , when they find they can Live by Barefac'd Wickedness no longer : What a Hideous Roll would it make , if the Names of all the People that are Pointed at under this Emblem of the Pilgrim-Wolf were written in their Foreheads ! FAB . CCCCXXXVII . The Asses Skin . A Miserable Ass that was ready to sink under Blows and Burdens , call'd upon Death to Deliver him from that Intolerable Oppression . Death was within Hearing it seems , and took him at his VVord ; but told him withal for his Comfort , that whereas other Creatures end their Misfortunes and their Lives together , You must not expect that it will be so with you ; for ( says Death , ) they 'l make Drums of your Skin , when your Carcass shall be Carrion , and never leave Drubbing of ye so long as one Piece will hold to another . The MORAL . Some People are Miserable beyond the Relief even of Death it self : That is to say , there are Men that lead Restless Lives in this World , under a Dreadful Apprehension at the same time , of being more Wretched in the next . REFLEXION . THIS Moral does not lye so square , as to bear any great weight upon 't . 'T is true , that our Fame and Memory shall outlive our Bodies ; and that in that Sense a Man may be said to be Miserable after his Death ; even in a Pagan way of Understanding it , as well as with a Regard to the Immortality of the Soul in a Christian Application . It holds forth to us the Pertinacy of Ill Fortune , in Pursuing some People into their very Graves : But they that are born to a Fatality of Endless Misfortunes , must submit to go thorough with them . FAB . CCCCXXXVIII . A Fool and a Hot Iron . A Smith threw down a Horse-Shoe in his Shop that was but just come out of the Fire : A Fool took it up ; it burnt his Fingers , and he cast it down again . Why ye Blockhead you says the Workman , could not you have try'd whether 't was Hot or no before you Meddled with it ? How try ? says the Fool. Why a Hot Iron would have Hiss'd if you had but Spit upon 't . The Fool carry'd this Philosophy away with him , and took an Occasion afterward to Spit in his Porridge , to try if they 'd Hiss . They did not Hiss it seems , and so he Guttled 'em up , and Scalt his Chops . Well , says one that was by , and could not you have stay'd 'till they were Cold ? VVhy I thought they had been Cold , says the Fool. You might have known they were Hot says t'other by their Smoaking . The Fool carried this in his Mind too ; and going a while after to a Spring-Head to quench his Thirst , he fancy'd that the Fountain Smoak'd too ; and there he staid 'till he was almost Choak'd , for fear of Burning his Chops once again . The MORAL . This very Innocent may serve to Teach Wise Men Caution , that they Examine Matters before they pass a Iudgment upon them ; for otherwise we live at a kind of Hap Hazzard , and without any Insight into Causes and Effects . REFLEXION . 'T IS a Great Folly not to Distinguish betwixt things Extreamly Differing in their Qualities and Nature ; 't is no wonder to find one Simplicity of this Kind follow'd with more ; for Weak Men will be still applying the last Rule to the next Case , for want of Reasoning and Connecting upon the whole . 'T is an Odd Thing now , that a Mountebank should get Reputation by the same Error that makes an Idiot yet more Ridiculous ; that is to say , by Prescribing the same Remedy to all Diseases . There was just such another Innocent as this , in my Fathers Family : He did the Course Work in the Kitchin , and was bid at his first Coming to take off the Range , and let down the Cynders before he went to Bed. The Poor Silly Wretch laid Hands of the Irons , when they were next to Red Hot yet , and they stuck to his Fingers , A Vengeance on ye , says he , Y' are as Warm as Wool ; and so shook 'em off again . Now this Innocent , I dare Answer for him , had never read Camerarius , so that he did not Burn his Fingers by that Copy . FAB . CCCCXXXIX . A Cock and Horses . A Cock was got into a Stable , and there was he Nestling in the Straw among the Horses ; and still as the Fit took 'em , they 'd be Stamping and Flinging , and laying about 'em with their Heels . So the Cock very gravely Admonish'd them ; Pray my Good Friends , let us have a Care , says he , that we don't Tread upon One Another . The MORAL . Unequal Conversations are Dangerous and Inconvenient to the Weaker Side in many Respects , whether it be in Regard of Quality , Fortune , or the like ; where the weight of the One , sinks the Other : And no matter whether we Embark out of Vanity or Folly ; for 't is Hazzardous both ways . REFLEXION . So says many a Vain Fool in the World , as this Cock does in the Like Case , and Exposes himself to Scorn , as well as Destruction . 'T is a necessary Point of Wisdom for People to sort themselves with fit Company , and to make a Right Judgment of their Conversation . I do not mean in the matter of Morals only , where Vicious and Ill Habits are Contagious ; but there should a Regard be had to the very Size , Quality and Degree of the Men that we Frequent : For where the Disproportion is very great , a Man may be Ruin'd without Malice , and Crush'd to Pieces by the Weight even of One that has a Kindness for him . Now where we Misjudge the Matter , a Miscarriage draws Pity after it , but when we are Transported by Pride and Vanity into so Dangerous an Af●… , our Ruin lies at our own Door . FAB . CCCCXL. A Gard'ner and a Mole . A Gard'ner took a Mole in his Grounds , and the Question was , whether he should put her to Death or no. The Mole Pleaded that she was one of his Family , and Digg'd his Garden for Nothing : Nay , she Insisted upon 't , what Pity 't was to Destroy a Creature that had so smooth a Skin , and Twenty other Little Pretences . Come , come , says the Gard'ner , I am not to be Fool'd with a Parcel of Fair VVords : You have Nothing for Digging 't is True ; but pray who set you at VVork ? Is it for my Service d' ye think , to have my Plants and my Herbs torn up by the Roots ? And what 's your bus'ness at last , but by doing all you can for the filling of your own Belly , to leave me nothing to Eat ? FAB . CCCCXLI . A Man and a Weazle . THere was a Weazle taken in a Trapp , and whether she should Dye or not , was the Point : The Master of the House Charg'd her with heavy Misdemeanors , and the Poor Vermine stood much upon her Innocence and Merit . Why says she , I keep your House clear of Mice . Well , says the Man , but you do 't for your Own sake , not for Mine . What work would they make in the Pantry and the Larder , ( says she ) if it were not for me ? And in the mean time ( says the Master of the House ) You your Self devour the same things that they would have Eaten , Mice and All : But you would fain sham it upon me , that you do me a Service , when in Truth you do me an Injury ; and therefore you deserve a double Death ; First , For the Fault it self , and then for the Justification of it . The Moral of the Two Fables above . 'T is according to the Course of those Kind Offices in the World , which we call Friendship , to do one another Good for our Own Sakes . REFLEXION . THERE' 's nothing Commoner in this World then the Case of the Mole here and the Weazle : That is to say , the Case of People that Value themselves mightily upon Merit ; when in the mean time they do only their own Bus'ness . What Virtue is it for me to do another Man good by Chance ; or where 's the Obligation of doing it for my own Profit ? 'T is the Will of a Man that qualifies the Action . A Body may do me Good , and yet Deserve to be Punish'd for 't . He may save my Life for the purpose , with an Intention to take it away . There is however some Regard to be had to the very Instrument that Providence makes use of for our Advantage . But this is out of a Respect to the Providence , not to the Man : And we are not yet come up to the Force of the Fable neither ; for many People have the Confidence to Plead Merit , when Effectually they do us Mischief . FAB . CCCCXLII . A Woman , Cat and Mice . A Good Woman that was willing to keep her Cheeses from the Mice , thought to Mend the Matter by getting her a Cat. Now Puss Answer'd the Womans Intent and Expectation , in keeping the Mice from Nibbling the Cheeses ; but she her self at the same time devour'd the Mice , Cheese and all . The MORAL . This has been our Case within the Memory of Man : There were a matter of Half a Dozen Little Roguy Political Mice lay Nibbling at our Liberties and Properties , and all Peoples Mouths Open'd for the Providing of some 500 Cats to Destroy them . The End on 't was this , they Kill'd the Vermine ; but then they Gobbled up Priviledges and All : And was not the World well Amended ? REFLEXION . THE Present State of Things is best , unless we may be very well Assur'd that the Danger of the Remedy is not Greater then that of the Disease : Nay it so falls out many times , that a Thing may be Good for the Distemper , and yet Mortal to the Patient : Wherefore Men should never Trouble their Heads about Innovations for slight Matters , without a strict Calculation , upon the Profit or Loss of the Exchange . The Fancy of the Cat and Mice , Points very naturally at the Case of Monarchy and Episcopacy in the Days of King Charles the First . There were Grievances of all sorts Complain'd of , and Popular Disputes Rais'd about Prerogative and Arbitrary Power , in the pretended Favour of Liberty and Property . Every thing was amiss they cry'd , and nothing would serve the Turn but a General Reformation ; and what was the Issue at last , but the Cat that should have Kill'd the Mice , Eat up , as the Fable says , Mice , Cheese and All. FAB . CCCCXLIII . A Man in Tears for the Loss of his Wife . NEver had any Man such a Loss in a Woman certainly as I have had ! cries a VViddower in the Flush of his Extravagancies for a Dead Wife : Never so dear a Creature ! Never so Miserable a Wretch ! And so he runs Raving on , how he should Abhor the Sex it self now she is gone . As he was in the Transport of his Lamentations , and about half thorough the Farce , he started all on a sudden , and call'd out to the Woman about the Body , ( who it seems , had gotten the best Piece of Linnen in the House for a Winding Sheet ; ) Pray , says he , will you take another Cloth for the Present , and let this be laid by for my next Wife , if it should be the Lords will to have me Bury another . This set the Company a Laughing , for all their Sorrow , to see the Good Man so soon brought to his Wits again . The MORAL . Funeral Tears are but Matter of Form ; and it is a Distinguishing Mark of Hypocrisy , to take upon us to be Kind as well as to be Righteous , beyond Measure . But Time and Nature will bolt out the Truth of Things , thorough all Disguises . REFLEXION . IT is Morally Impossible for an Hypocrite to keep himself long upon his Guard ; for the Force is Unnatural , and the least Slip or Surprize , either of Word , Look , or Action , Discovers the Cheat. 'T was well enough put to a Fellow under the same Circumstances , by a Friend of his , when he saw nothing else would Comfort him : Come , says he , after all this Roaring and Tearing , what Boot at last betwixt my Warm Wife , and thy Cold one ? Which may serve for a Notable Moral of Consolation in some Cases ; Witness the Gentleman that try'd both Fortunes in one and the same Woman . His Wife was given over , and himself waiting in the next Room , with the Rage and Impatience of a Mad-man , for fear of Ill News ; when at last , in comes one of the Nurses to him with the Dismal Tydings , that my Poor Lady was Dead , and had been now Stone Cold for at least a Quarter of an Hour . My Dear Wife Dead ? says he . Nay we 'll never part sure ; and so with a Thousand Frantick Exclamations , he strips immediately , and to Bed to her he goes , takes her into his Arms , and there Treats her with all the Tender Passionate Things that a Well-acted Love and Desparation could put into his Mouth : Winding up all in fine , with this Resolution , that he would never forsake her , but they must Live and Dye together . Let this Instance serve for a Caution to People how they Play with Edge Tools ; for this Fooling brought the Woman to Life 〈◊〉 , and turn'd the Jest into Earnest . Nay , the Man Himself took it for a Warning too ; for from that time to the Hour of her Death , which was near Seven Year after , he never came betwixt a pair of Sheets with her . But to conclude all in a Word ; happy is the Man , ( considering the Hazzards of Conjugal Disagreements , Ungracious Children , None at all , or the Loss of them , and Twenty other common Circumstances , ) that in a Marry'd State , has the good Fortune to make a Saving Game on 't . FAB . CCCCXLIV . A Rich Man that would be no Richer . THere was a Huge Rich Man , that could neither Eat nor Sleep for fear of Losing his Mony : The whole Entertainment of his Life was Vision and Phantome ; Thieves , Earthquakes , Inundations ; nothing in short came amiss to him , that was Possible , Dangerous , and Terrible . In this Torment of a Restless Imagination , he call'd a Begger to him , told him his Case ; and now says he I must send you presently of an Errand to Fortune . Go your ways to her immediately , ( you 'll find her in Iapan , ) and desire her from me , that for the future she 'll never Trouble her self further upon any Accompt of mine ; for I am absolutely resolv'd never to touch Penny of her Mony more . Be gone this very Moment , and I 'll give you a Hundred Crowns for your Pains . Why truly Sir , says the Poor Fellow , 't is a great way ; but yet ( after a little Humming and Hawing upon 't , ) he agreed to undertake the Jobb . Do so then , says the Rich Chuff , and you shall have your Ninety Crowns down upon the Nail . The poor Creature stuck a while upon the other Ten that he promis'd ; but at last came to his Price , and for Ninety he was to go . Well then , says the Miserable Churl , A Bargain 's a Bargain , and Fourscore Crowns you shall certainly have . At this Rate he went Chaffering on , till by Bating Ten and Ten still upon every New Demand , the Man was e'en fain to Content himself with Ten Crowns at last for the whole Journey . And so away he goes to Fortune ; finds her out , and delivers his Errand : And says he , since that Rich Man will have no more , pray be so good as to give Me that am ready to Starve , what you would otherwise have given to a Man that does not want it . No , says Fortune , as for his Part , I am Resolv'd to Plague him with thrice as much more as he has already , in spite of his very Teeth ; and then for your part , I 'll e'en keep ye in a Starving Condition as I found ye , to the last Minute of your Life , and make good the Old Saying to ye ; That he that 's Born under a Three-penny Plannet , shall never be worth a Groat . 'T is true , y 'ave gotten Ten Crowns in Hand , and you should never have had that neither , if I had not been Fast Asleep when they were Deliver'd ye . The MORAL . Not One Man of a Thousand knows his own Mind . Some Men shall be Rich in spite of their Teeth . And then on the Other Hand , All the Carking and Caring in the World , shall not keep a Man above Water . REFLEXION . The Covetous Man is never well ( as we say ) either Full or Fasting : Avarice has a great deal in 't of the Dog-Appetite . It is Greedy , Ravenous and Insatiable ; Raving Mad after what it has not , and Sick of what it has ; for it Digests nothing , and the very Success of the Wickedness , is the Plague on 't . Nay , and the Two Extremes of Want and Abundance are so near a kin too , that the Misery of both these Opposite States , takes its Rise in a great Measure from the same Root . Only Men are Sollicitous in the One Case how to Get , that which they are as Sollicitous in the other Case how to Keep ; and the Pain of the Disappointment , whether in Missing or in Losing , is much the same . For what 's the Difference betwixt having Nothing at all Originally , and after such or such an Acquisition , having Nothing at all Left ? 'T is but Nothing against Nothing both ways : And the Case has much in it of what we find in an Extream Drought , or a Nauseous Surfeit . Men are ready to Choak for want of Drink , and when they have Overcharg'd themselves with more then Nature will bear , they are ready to Dye on that Hand too , 'till they have it up again . Now to carry on the Allusion , here 's a Covetous Man Deliberating betwixt the Qualms of a Wambling Stomach , and an Unsettled Mind . Here is he Defying Fortune and all her Works ; he 'll have no more to do with her , he says , and so he Talks and does on at the rate of Almost Half a Christian. But he does not yet know his own Mind it seems , for while he is Renouncing the World and the Devil on the One Hand , he strikes a League with them on the other , and in the same Breath Practises what he pretends to Disclaim , and Couzens the Labourer of his Hire . We are not therefore to value our Selves upon the Merit of Ejaculatory Repentances , that take us by Fits and Starts , and look liker Confessions upon the Torture , then Acts of Piety and Conscience . 'T is not for a Desultory Thought , to attone for a Lewd Course of Life ; nor for any thing but the Super-inducing of a Virtuous Habit upon a Vicious One , to qualify an Effectual Conversion . We are to Distinguish betwixt this Miser's being Weary of the Anxious Condition he was in , and his Repenting the Iniquity of his Oppression and Extortion : But Fortune will have him Richer and Richer still , in spite of his Heart : That is to say , for his Greater Condemnation and Punishment . And the last Touch is to shew us , in the Churlishness of Fortune , what a Poor Honest Man has to Trust to in this World. FAB . CCCCXLV . An Eagle sets up for a Beauty . IT was once put to the Question among the Birds , which of the whole Tribe or sort of 'em was the Greatest Beauty . The Eagle gave her Voice for her self , and Carry'd it . Yes , says a Peacock in a soft Voice by the by , You are a great Beauty indeed ; but it lyes in your Beak , and in your Talons , that make it Death to Dispute it . The MORAL . The Veneration that is pay'd to Great and Powerful Men , is but from the Teeth outward , not from the Heart ; and more out of Fear then Love. REFLEXION . THIS Beauty in the Fable , Extends in the Moral to all the Advantages in Human Nature that One Man can pretend to have over Another : Let it be matter of Honour , Title , Justice , Good Faith , Conscience , &c. for the Longer Sword can do no Wrong ; and rather then fail , the Laws of God and Man shall take up Arms against themselves in defence of the most Extravagant of Conquests . Religion is a kind of a Two Edged-Sword in the Hands of a Man of Might , that Cuts both ways alike ; and it is either Right or Wrong , or Wrong or Right , as Occasion serves . Take it by One Light , 't is an Angel ; by Another , 't is a Devil : And so 't is Pro & Con at the same time . The whole World and the Bus'ness of it is Manag'd by Flattery and Paradox ; the one sets up False Gods , and the other Maintains them . Power in short , is Beauty , Wit , Courage , and all Good Things in One , where Slaves and Parasites are Judges . FAB . CCCCXLVI . An Image Expos'd to Sale. A Certain Carver , that had a Mercury lay a great while upon his Hands , bethought himself at last of Billing it about in Coffee-Houses , that at such a place there was a God to be Sold , a Merry Penn'orth , and such a Deity as would make any Man Rich that Bought him . Well ( says One ) And why d' ye Sell him then ? For he will make you Rich , if you Keep him , as well as he will make me Rich if I Buy him . You say very Right says t'other ; but 't is Ready Mony that I want , and the Purchaser will have only an Estate in Reversion . The MORAL . Ready Mony goes as far in Religion as in Trade : People are willing to Keep what they Have , and to get what they Can , without Launching out into Lives , and Uncertainties . They are well enough Content to deal in the Sale of Reversions , but they do not much care for Buying them . REFLEXION . THE Old Saying , A Bird in the Hand is worth Two in the Bush , holds with most People in Religious Matters , as well as in Civil . A Sum of Mony down upon the Nail , goes further with them , then Heaven it self in the Reversion . Where we are in the Dark , we are but too apt to be Doubtful , and to reckon upon it in the common Acceptation of Flesh and Blood , as the Parting with a Certainty for an Uncertainty . Now the Moral of this Fable must be Understood to Tax the Vanity and Error of the Common Practice and Opinion of the World in this Matter . The Fiction methinks has somewhat in 't of the French Libertines Conceit to a Severe Religious upon the Point of Mortification : Father ( says he ) What 's the Meaning of all these Austerities of Hard Living , Hair Shirts , Watching , Fastings , and I know not what ? Oh Brother ( says the Holy Man ) 't is all for Paradise . Well ( says the Licentious Droll again ) but what if there should be no Paradise at last , are not you finely brought to Bed then ? The Mockery of this Fable is somewhat a-kin to the Freak of this Story , and by no means to be Allow'd of but in Reprehension of so Irreverend a Freedom . FAB . CCCCXLVII . Demetrius and Menander . WHen Demetrius Phalaraeus ( a Tyrant and an Usurper , ) took Possession of Athens , how was he Beset and Pursu'd with the Huzza's and Acclamations of the People ! Nay , and the Leading Men of the City too , with Joy in their Looks , and Gall in their Hearts , striving who should be Foremost in the Solemnity , to cry Vive Demetrius , and Kiss the Hand that Enslav'd them . After them follow'd the Men of Ease , Luxury and Pleasure , for fear of being thought Wanting in point of Affection and Respect . Maenander the Famous Comical Poet was one of the Number , but in so Loose a Garb and Dress , and with so Unmanly a kind of March and Motion , that Demetrius had his Eye upon him presently , and call'd Aloud to know how such an Effeminate Sot durst presume to Appear in his Presence . Somebody gave the Tyrant immediately a Whisper , and told him , Sir says he , This is the Poet Maenander that you your self have been pleas'd to own so Great an Admiration and Esteem for . Demetrius recollects himself , and changes his Humour in the very instant ; calls Maenander to him , and Treats him with all the Instances imaginable of a singular Liking and Respect . The MORAL . This Fable sets forth the Slavish Humour and Practice of the World , upon all Violent Changes , let them be never so Impious and Unjust : And it shews us again , that no Tyrants Heart can be so Harden'd , but it may be Soften'd , and wrought upon by the Force of Wit and Good Letters . REFLEXION . 'T IS no Wonder , where there 's Power on the One Side , to find Flattery and Slavery on the Other : Nor is there any Inference to be drawn from the Outward Pomp of Popular Addresses and Applause , to an Inward Congruity of Affections in the Heart : For Blessings and Cursings come out of the same Mouth . These Noisy Acclamations are rather made of Mode and Ceremony , then of Zeal and good Will ; and the Huzza's of the Rabble are the same to a Bear that they are to a Prince , and signify no more to the One , then they do to the Other . The Tyrants Reproof here of Maenander for his Meen and Garb , and his Recollection then , upon being better Inform'd , are First , to the Honour of his Character , in being so Generous as upon so solemn an Occasion , to own his Mistake : And Secondly , Instructive to us , that we are not to Judge of the Man by his Outside . FAB . CCCCXLVIII . A Consultation about Securing a Town . THere was a Council of Mechanicks call'd to Advise about the Fortifying of a City ; A Bricklayer was for Walling it with Stone ; a Carpenter was of Opinion , that Timber would be worth Forty on 't : And after them , up starts a Currier , Gentlemen , says he , when y 'ave said all that can be said , there 's nothing in the World like Leather . The MORAL . Charity begins at Home , they say , and 't is every Man's Bus'ness in the First Place to look to his own Mothers Child . REFLEXION . HERE was a Debate set afoot , but the Board came to no Resolution we see ; and it could not be expected they should , where the Advisers were Every Man Interessed for himself , and consequently both Parties and Judges . This is the Fate and the Issue of all Mix'd Councils , where the Members that are Intrusted with the Protection , the Care , and the Treasure of the Publick , lye under the Temptation of Voting Honourable Charges to themselves , and putting Mony in their own Pockets . These Men in some Cases are call'd Pensioners , in others Patriots ; and in some again Committee Men , according to the Humour of the Age they Live in . Now where a Sharper is allow'd both to Shuffle and Cut , the Devil 's in him if he does not deal himself a Good Game . The Disposers of other Peoples Fortunes seldom forget themselves ; and all this is no more then the Common Liberty that every Cook has of Licking his own Fingers . FAB . CCCCXLIX . A Hedge Destroy'd for Bearing no Fruit. A Foolish Heir that was now come to the Possession of a Wise Man's Estate , caus'd all the Bushes and Hedges about his Vineyard to be Grubb'd up , because they brought him no Grapes . The Throwing down of this Hedge , laid his Ground open to Man and Beast , and all his Plants were presently Destroy'd . My Simple Young Master came now to be Convinc'd of his Folly , in taking away the Guard that Preserv'd his Vines , and in expecting Grapes from Brambles . The MORAL . There needs as much Care and Industry to the Preserving of things , as there does to the Acquiring of them , and the Centinel is as necessary to the common Safety , as he that Fights the Battle . REFLEXION . THIS Parable of the Hedge and the Vineyard may be aptly enough expounded of the Laws that secure a Civil Community . So long as the Enclosure is kept up , and maintain'd , the Peace and the Order of the Publick is Provided for ; but if it be suffer'd by neglect , either to fall to Decay , or to be over-born by Violence , and all laid in common , the Beasts of the Forrest break into 't , and of a Vineyard it becomes a Wilderness . This Fable marks out to us also the double Folly of those that First Disappoint the Intent , Use and Benefit of Things , for want of Understanding the Reason of them . And Secondly , ground all this upon as gross a Mistake of 'em : For what 's his Quarrel to the Hedge , but that his Thorns and his Brambles did not bring forth Raisins rather then Haws and Blackberries ? FAB . CCCCL . A Bull and a Gnat. A Gnat that had Planted himself upon the Horn of a Bull , very Civilly begg'd the Bull 's Pardon for his Importunity ; but rather then Incommode ye , says he , I 'll Remove . Oh never Trouble your Head for that , says the Bull ; for 't is all One to me whether you go or stay . I never felt ye when you sat down , and I shall take as Little Notice of ye when you Rise . The MORAL . The Vanity of this Fly , strikes at a Humour that we meet with every Day in the World , in a Hundred Trifling , Nonsensical People , that will be still making Themselves more Considerable then they are . REFLEXION . There are a Thousand Frivolous and Impertinent Pretensions of Civility that are struck at in this Fable ; and they well deserve to be Corrected ; for it is certainly one of the most Nauseous , Mawmish Mortifications under the Sun , for a Man of Sense and Bus'ness to have to do with a Punctual , Finical Fop , that 's too too Mannerly , and does every thing forfooth by Rule and Compass : Especially where his Quality , Relation , or Authority Entitles him to a Respect . FAB . CCCCLI . Rats that Eat Copper . A Merchant that had gotten a Friend of his to lay up a considerable Quantity of Copper for him , comes afterward to have Occasion for 't , and so desires he may have his Copper again . Alas , says his Friend , my House is so Pester'd with Rats , that they have gotten to your Copper , and Eat it all up . The First Rats of that Diet , says the Merchant , that ever I heard of . O Good Sir , says the Man , 't is a common thing with 'em here in this Island . So away goes the Merchant , and the next Morning comes his Friend to him , Wringing his Hands , and Exclaiming , Oh what should he do ! The Kidnappers had stoll'n away his only Child . Bless me , says the Master , this minds me of a Raven I saw Yesterday Steeple-high , just over your House with a Child in 's Foot : My Life for 't , that was your Child . No , no , says t'other , a Raven Fly away with a Child ! that 's Impossible . Pardon me , says the Merchant , 't is a common thing where Rats Eat Copper , for Ravens to Fly away with Children . The Man found himself Beaten at his own Play , and so Compounded with the Merchant to give him Satisfaction for his Copper , upon condition that he might have his Child again ; for he had smelt it out by this time that the Merchant himself was the Kidnapper . The MORAL . 'T is a Dextrous Turn of Address , to Bafflle One Banter with Another ; and the Nearer the Resemblance of the Humour , the Hit is so much the Better . REFLEXION . ONE Nail must be driven out with Another . Bantering is only an old way of Fooling , under a new Name ; but the License of the Age has perhaps given it more Credit in the World , in this Nation and Conjuncture then ever it had . It is a turn of Wit next to Slight of Hand ; and the Play of Iest or Earnest is as arrant a Iugglers Trick , as little Hocus's Fast or Loose . It is a stroak of Wit Pleasant and Agreeable enough , if it be kept within the Bounds of Sobriety , Candor and Respect : But when it comes to Lash out once at a venture , into matters Holy as well as Prophane ; when it comes once I say to be Intemperate , Ill-Natur'd , Scoptical , Scandalous and Bitter , 't is a way of Conversation for a Merry-Andrew or a Buffoon , rather then for a Man of Honour , or of Common Sense . It is not one jot better then Boys Play , when they cry , I made 'em Believe so ; and that 's the very Point at last that they drive at . The Rats have Eat your Copper , says the Trustee here to the Merchant . What was there more in this , then to try whether the Merchant was a Fool or not , and so to Couzen him if he had found him one ? Nay , and to make him a Fool upon Record too by his own Confession , both in one . Now if he had but put a Dammee to the Truth on 't , according to the Modish Humour of the Times , some Soft-headed , Conscientious Fop might have Swallow'd it perhaps ; but the Merchant very Dextrously turn'd the Conceit upon him , and sav'd his Copper and his Credit both at once . FAB . CCCCLII . A Woman Reviv'd with Beating . THere was an Untoward Perverse Piece of Womans Flesh that fell now and then under the Discipline of a little Family Correction ; and she had got a trick of throwing her self down upon her Back , holding her Breath , and there lying at her Length for Stone-Dead . Her Husband it seems had been wonted to these Gamboles , and so in a Grave Serious way , as she lay in a Fit once , calls for a Knife . Come , says he , when the Beast is Dead , we must e'en make the best of his Skin , and so he fell to work , and began to flay her at the Heel . The Woman did not like that way of Fooling , but started up , and came to her self immediately . The MORAL . This in the Fable , is One of those Cases wherein People that are to be Believed in Nothing else , ought to be taken at their Words . My Heart 's too Big to bear this , ( says a Blustering Fellow , ) By the Lord , I 'll Destroy my self . Sir , says the Gentleman , here 's a Dagger at your Service ; and so the Humour went off . REFLEXION . HERE 's Fooling against Fooling , and one Counterfeit Answer'd with another . The Woman would needs persuade the Good Man that she was Dead ; and the Husband in Requital , gives her to understand , that she must be Flay'd then ; which was the only way the Poor Man had of making the best of a Bad Game . 'T was a Sham both ways , and so they Compounded the Quarrel upon 't ; and the Good Woman never Dy'd after this , 'till she came to Dye for Good and all . There are some Peevish Cases that will bear no other way of Conviction . FAB . CCCCLIII . Two Friends and Fortune . THere goes a Story of Two Familiar Friends that were often together , and had a great many Words upon the Subject of that which we call Fortune . They were both well enough to pass , but of very Differing Humours ; the one a Man of Project and Bussle in the World , the other altogether for Ease and Quiet . The one had a Roving , Rambling Head ; the other was a Man of Privacy and Reserve . The one in Fine , was for making his Court to Fortune ; the other for Lying by , 'till Fortune should make her Court to Him. ( According to the Freak of the rest of the Sex. ) Come , come , says the Ranger , we shall never make any thing on 't at this rate of Living ; here 's neither Honour nor Mony to be got by staying where we are , and for my own part , I 'm e'en for a Pilgrimage to the Temple of Fortune . Ay , but where 's that ? says ' tother . Why says the Rambler , we must e'en beat it out the best we can . Pray'e , says his Companion , Advise well with your Pillow before you Embark in this Adventure . You are going you know not whither , to find out you know not what , or whom : A Phantome , that slips out of your Arms in the very Grasping at it ; a common Prostitute to Fools and Footmen . You must be a Knave to be a Favourite , and abandon all the Substantial Comforts of Humane Nature for a Jilt , and a Shadow . In one word , if you 'll needs be wandring , Pray'e , when we meet next , remember what I told ye : And in the mean time , I 'll e'en lye down in Peace , and keep my Self just as I am , and where I am ; and if ever you live to come back again , do but look for me where you left me , and there , if I 'm Alive , you shall be sure to Find me . Upon these Terms they parted , and away Posts the Cavalier in Quest of his new Mistress . His First Jaunt is to Court , where he Enquires for Madam Fortunes Lodgings : But she shifted so often , they told him , that there was no certainty of Finding her . He never fail'd to make One at the Princes Levee and Couche , where he heard over and over , how she had been at this Place and at that Place , but never could get sight of her . They told him indeed , that at such or such a Time , he might be sure of her at this Minions , or at that Buffoons Apartment ; but she was still so Busy , and so Private , that there was no coming to the Speech of her . In fine , when he had Hunted and waited like a Dog , Early and Late , I know not how long , one told him for a certain , that she had newly taken Wing , and was gone a Progress to a Temple she had in Terra Australis Incognita . Upon this , he takes his leave of the Court , and away immediately to Sea , where he meets with Pyrates , Rocks and Shelves , and in short , so many Dreadful Encounters ; as made him cast many a heavy Look and Thought upon the Quiet Cottage and Companion that he had left behind him : But he goes pressing forward still for all this , 'till in the conclusion , he was Fobb'd again with another Story : That Fortune 't is true , had been there ; but she was call'd away by an Express , not above Two Minutes before , to the Nor'ward . These Phantastical Amusements and Miscarriages , brought him by little and little to his Wits again , and to a contempt of all the vain Promises and Pretences of Avarice and Ambition . With these Thoughts about him , he makes all the hast he can back again , to his poor Blessed Home ; where he finds his old Friend and Acquaintance , without any Cares in his Head , Fast Asleep ; and that very Fortune that had led him this Wild-Goose Chase over the whole World , waiting like a Spaniel at the Door , and Begging to be let in . The MORAL . It is with Fortune as it is with other Fantastical Mistresses ; she makes sport with those that are ready to Dye for her , and throws her self at the Feet of others that Despise her . REFLEXION . 'T IS Great Vertue and Happiness for a Man to set his Heart wholly upon that Lot and Station which Providence has Assigned him , and to Content himself with what he has , without Wand'ring after Imaginary Satisfactions in what he has not . Fancy and Curiosity have no Bounds . Their Motto may be [ SOMEWHAT ELSE . ] And how should it be otherwise with People that are never Pleas'd with the Present ? They want they know not what , and they look for 't they know not where . We have had so many Occasions already to handle this Moral , that it would be Time lost to say any more upon 't in this Place . FAB . CCCCLIV . A Boy that would not Learn his Book . THere was a Stomachful Boy put to School , and the whole World could not bring him to Pronounce the First Letter of his Alphabet . Open your Mouth says the Master , and cry [ A. ] The Boy Gapes , without so much as offering at the Vowel . When the Master could do no good upon him , his School-Fellows took him to Task among Themselves . Why 't is not so hard a Thing methinks , says one of 'em to cry [ A : ] No , says the Boy , 't is not so hard neither ; but if I should cry [ A ] once , they 'd make me cry [ B ] too , and I 'll never do that , I 'm Resolv'd . The MORAL . There 's no Contending with Obstinacy and Ill Nature ; especially were there 's a Perverseness of Affection that goes along with it . REFLEXION . THE Spaniards will have it , that Apes can speak if they would , but they are afraid they shall be put to Work then . The Boys Reason here , and the Apes are much at one ; and 't is the case of Counterfeit Cripples too , that pretend they cannot do this or that , when in truth , they are Lazy , and have no mind to be put to 't . The same Humour Governs in a World of Cases , where a Pretext of Disability is made use of , either out of Crossness or Sloth . This Restiff Stubbornness is never to be Excus'd , under any Pretence whatsoever ; but where the thing to be done is that which we are Bound in Honour and in Duty to do , there 's no Enduring of it . As in Cases of Law , Conscience , Church-Ceremonies , Civil or Natural Obedience to Princes , Parents , Husbands , Masters , &c. If I should do This , you 'd make me do That , they cry ; which is only a short Resolution that puts all the Functions and Offices of Order and Authority to a stand . He that says I cannot do this or that , where the Thing is Lawfully Impos'd and Requir'd , and not Simply Evil , might e'n as well have said I will not do 't ; for the Exception is not to the Thing Commanded , but to the Commanding Power . If I yield in one Point , says the Boy , they 'l expect I should yield in more . Grant One Prerogative , and grant All , says the Republican . But then says the Sovereign on the Other Hand ; Part with the Prerogative , and part with All : So that the Contest is not matter of Scruple , but who shall be Uppermost . In One Word , Stubborn Boys , and Stubborn Subjects , where they will not Comply upon Fair Means , must be whip'd into their Duties . FAB . CCCCLV . Hercules and Pluto . WHen Hercules was taken up to Heaven for his Glorious Actions , he made his Reverence in Course to all the Gods , 'till he came to Pluto , upon whom he turn'd his Back with Indignation and Contempt . Iupiter ask'd him what he meant by that Dis-respect ? Why , says Hercules , that Son of Fortune Corrupts the whole World with Mony , Encourages all manner of Wickedness , and is a common Enemy to all Good Men. The MORAL . This is only to shew the Opposition betwixt a Narrow , Sordid , Avaritious Humour , and the Publick Spirited Generosity of a Man of Honour , Industry , and Virtue . REFLEXION . MONY has its Use 't is true ; but generally speaking , the Benefit does not Countervail the Cares that go along with it , and the Hazzards of the Temptation to Abuse it . It is the Patron , and the Price of all Wickedness : It Blinds all Eyes , and stops all Ears , from the Prince to the very Begger . It Corrupts Faith and Justice ; and in one Word , 't is the very Pick-Lock , that opens the way into all Cabinets and Councils . It Debauches Children against their Parents ; it makes Subjects Rebel against their Governors ; it turns Lawyers and Divines into Advocates for Sacrilege and Sedition ; and it Transports the very Professors of the Gospel into a Spirit of Contradiction and Defiance , to the Practices and Precepts of our Lord and Master . It is no wonder now that Hercules should so Contemptuously turn his Back upon Pluto , or the God of Mony ; when the One's Bus'ness is to Propagate and Encourage those Monsters , which the other came into the World to Quell and to Subdue . FAB . CCCCLVI . A Lion , Boar and Uultures . THere happen'd a Desperate Quarrel betwixt a Lion and a Boar ; they Fought upon 't , and the Vultures came Hovering over the Combatants to make a Prey of him that should be left upon the Spot : But it so fell out , that there was no Death in the Case , and the Vultures were not a little Troubled at the Disappointment . The MORAL . When Fools Fall Out , it shall go Hard but Knaves will be the Better for 't . REFLEXION . THERE are several sorts of Men in the World that live upon the Sins and the Misfortunes of other People . This Fable may be Moralliz'd in almost all the Controversies of Humane Life whether Publick or Private . Plaintiff and Defendant finds Bus'ness for the Lawyers : Questions of Religion for the Divines : Disputes about Priviledges and Liberties , Cut out Work for the Soldiers . A General Peace , in fine , would be a General Disappointment ; for the wrangling of some , is the Livelihood of others ; and wherever there are like to be Carcasses , there will never fail to be Vultures . FAB . CCCCLVII . A Man that would never Hear Ill News . ONe came to a Country Grazier , and ask'd him if he should tell him a piece of News . Is 't Good or Bad ? ( says he . ) Nay , says t'other , 't is not very Good. Pray , says the Grazier keep it to your self then ; and so he went his way . The Grazier was telling the next day , that the Wolves had Kill'd one of his Bullocks : That 's like enough says the same Man ; for I saw him Wand'ring from the Herd , and I was afraid on t . I would you had told me this in time , says the Grazier . Why I came I know not how far Yesterday a-purpose to tell you the Story , and you would not hear on 't . The MORAL . The Man is too Delicate to be Happy , that makes it in his Bargain not to hear any thing that may give him a Present Trouble . REFLEXION . THIS way of Consulting a Bodies Ease , makes a Man Accessory to his own Ruin. There 's an Attempt design'd for the purpose , upon the Person of a Man ; and he shuts his Ears against any Intelligence , or Notice of it , 'till the Dagger is at his Heart . He that will not hear the worst of things Betimes , must expect afterward to feel the Effect of the Bad News that he would not Hear . First , he loses the Means of Preventing Mischiefs , by not suffering himself to be Inform'd whereabouts the Danger lies . Secondly , He lives in a continual Dread of all Accidents that may befall him in general , though of Nothing in particular , and leaves himself no Place for the Exercise of Prudence and Precaution . This sort of People Jog on in the World , ( for I cannot call it Living ) without any Thought for to Morrow . Talk to them of Poverty , Persecutions , Torments , Slavery , Sickness , nay of Death it self at a Distance , they 'l put it off to the last Moment , and venture the Surprisal , when it comes indeed , rather then abide but so much as the Hearing on 't Beforehand . FAB . CCCCLVIII . A Miser and Rotten-Apples . THere was a Stingy Narrow-hearted Fellow , that had a Great deal of Choice Fruit in his Ground , but had not the Heart to touch any of it 'till it began to be Rotten . This Man's Son would every foot and anon be taking some of his Companions into the Orchard with him . Look ye says he , that 's an Excellent Apple , and here 's a Delicate sort of Plums , Gather and Eat what you will of these , provided you don 't Meddle with any of the Rotten Ones : For my Father ( you must know ) keeps them for his own Eating . The MORAL . This is to set forth the Wicked and the Scandalous Wretchedness of Avarice , that rather then make use of the Bounties of Providence in their Seasons , suffers them to lye by and Perish . REFLEXION . HOW Miserable are those Cormudgeons that spend their Lives in Carking and Pinching themselves for things they have not the Heart to make use of ! And in this Humour of Griping ( which they call Saving ) fall foul upon the very extream of Profusion another way . They either Lose or Spoil every thing by Keeping it , 'till 't is fit only to be thrown away ; and that 's their way of Spending it . Their Mony lies as close in their Coffers , as ever it did in the Mine whence it was drawn . They'●… rather venture the whole Stock , then be at one Peny Charge for the Saving of the rest . They pervert the very Intent , as well as they destroy the Bounties of Providence : Nay , they Envy the common Enjoyment of those Blessings that were intended for the Relief , Comfort and Satisfaction of Mankind . FAB . CCCCLIX . The Devil Refus'd to Marry . A Certain Devil had the hap to live for some time in a State of Wedlock , with a Spiteful , Vexatious Gipsy , that in truth was too hard for him . She Dy'd at last of the Pip , and the Breath was no sooner out of her Body , but he fell to blessing the Stars for his Deliverance ; and so bound himself by a Desperate Vow , that he would never Marry again . It fell out some time after , that a Poor Man was Possess'd with this very Devil , and that when an Exorcist had Try'd all the ways of Charm , Prayer and Menace , to Remove him , and found him Proof against all manner of Exorcisms , he Bawl'd it out , once for all , Either come forth , or Marry . The Devil immediately cry'd out for Mercy , I go Father , says he ; Any Hell but that of a Second Wife . The MORAL . Take this Droll by the Right Handle , and it gives to understand , that some Women may as well Fright the Devil out of a Man , as others Conjure him up into one . REFLEXION . THIS Fable is only a High-Flown Hyperbole upon the Miseries of Marriage , under the Judgment of a Wayward , a Jealous , and a Brawling Wife : And the Moral of it is Directed to all the Poor Husbands , that are Condemn'd to that purgatory . FAB . CCCCLX . A Country man and Jupiter . A Poor Plain Fellow was so Dazled and Transported with the Pomp , the Splendor , the Plenty , State and Luxury that Great Men live in , that it was the First Petition of his Daily Litany to Iupiter , to make him a Lord. Iupiter found he could not be Quiet for him , and bad Mercury carry him Two Curious Baskets , with Honour and Mony in them . They were both cover'd , the one with Purple , the other with Gold , and Mercury was Order'd to let the Man Open and Examine them as strictly as he pleas'd , but to bid him have a care not to meddle with them Rashly , for fear of the worst . The Country-man was so Charm'd with the Present at First Sight , that he took it away with him by Content , without Asking any Questions . But when he came afterward to consider at leisure the Cares , Anxieties , Fears , Doubts , and all manner of Troubles and Diseases that were Inseparably to go along with his Bags and Dignities ; he found himself much more Uneasy now then he was before ; and that he had Sacrific'd the Peace of his very Soul , to the Vanity of his Eye and Appetite . The MORAL . 'T is not for a Wise Man to set his Heart upon Gay and Glittering Appearances . The Devil himself Baits all his Hooks with Pomp , Lusts and Pleasures ; and the very Glory of the Outside , makes the Contents the more Suspicious for 't . REFLEXION . A Man may bear the want of Honours and Riches , before he has 'em , much better then the Loss of them when he has obtain'd them . And they are in short , the Plagues of an Inconsiderate Life . He that wishes them for the Common Good , and applies them when he has them , to that Generous End , makes a Right Use of the Divine Providence and Bounty : but he that seeks them for his own sake , and Converts them wholly to his own Profit , Defrauds the Publick . As if a Man should apply an Estate that was made over to him in Trust , to the wrong Uses . FAB . CCCCLXI . A Bee that went over to the Drones . TO what End ( says a Bee ) should I Toyl and Moyl my self out of my Life for a Poor Subsistence , when the Drones that do nothing at all , Live in as much Plenty every jot as I do ? Upon this Thought , the Bee Resolv'd after their Example to work no longer . The Master it seems call'd her to Account for 't ; the Bee took Pett upon 't , and without any more to do , went over to the Drones Party , where she pass'd the Summer easily enough , and to her Satisfaction . But upon the Winters coming on , when the Drones were all Dispers'd into their several Holes , the Bee would fain have gone Home again ; but the Cells of the Combs were all Clos'd , so that there was no Entrance , and the Poor Bee Starv'd to Death betwixt Cold and Hunger . The MORAL . It is all the reason in the World , that every Man in what Station soever , should Work in some sort or other for his Living . Nature her self is always at Work ; and a Prince has no more Prerogative to be Idle , then a Beggar . REFLEXION . Action is a Reasonable Duty , how variously soever it may be Exercised , whether in the Functions of Power , or in the Offices of Subjection . A Reasonable Soul can no more stand still , then the Sun can stop its course . This Fable branches out into several Morals : First , It serves for a Reproof of Sloth . Secondly , In the Bees being Corrupted by the Practice of the Drones , it shews us the Danger and the Force of Ill Example ; especially where there 's Ease and Sensuality to strengthen the Temptation , which must needs be wonderfully Powerful , where the very Emblem of Industry on the one hand , comes to be wrought upon by the Emblem of Laziness on the other . Thirdly , It leads us to a Consideration of the End of an Unactive and an Unprofitable Life . The Bees Summer-Friends Forsake her ; those of her own Family shut the Doors against her ; and so she 's Abandon'd to the Wide World , as an Object of Detestation and Scorn . FAB . CCCCLXII . A Crow and a Raven . THe Ancients tell us , that the Crow was once Minerva's Favourite , and the Apollo's ; but the One of them was found to be so full of Tongue , so Over-officious and Inquisitive ; and the Other so Desperately given to Croking and Foreboding upon Evil things to come , that they fell both into Disgrace for 't . The MORAL . Great ▪ Talkers , Medlers , and Busy-Bodies , are the very Pest of Human Society . REFLEXION . THERE is no Peace to be expected , either in a Government , or in a Family , where Tale-bearers , and the Spreaders of Ill and of False News , are Encourag'd . Now the Curiosity of Heark'ning after Privacies that do not concern us , and of Prying into Forbidden Secrets , does not arise so much from a Desire of knowing the Truth of Things simply for our own Satisfaction , as from an Itch of Screwing our selves into other Peoples Matters , that we may be Prating of them again . And then the Tale is very seldom or never without Calumny and Detraction at the End on 't . FAB . CCCCLXIII . The Bitches Bed maker . YOu must needs make this Bitches Bed immediately , says the Master of the House to his Maid , for she 's just ready to lye down . It was not done it seems , and the Man was very Angry with the Wench for not doing as she was bid . Alas , says the Poor Girl , I 'de have made her Bed with all my Heart , if I could but have told which way she 'd lye with her Head , and which with her Backside . The MORAL . There 's no Pleasing those that cannot Please themselves . REFLEXION . A Steady Mind will admit Steady Methods and Councils ; but there 's no Measure to be taken of a Changeable Humour . Tell me where I may find ye , and I shall know where to fit ye : But otherwise , 't is with us in the Levity of our Manners , and of our Humours , as it was with Clark , the Famous Posture-Master , and his Taylor . When the Workman took Measure of him , he was Crump-Shoulder'd , and the Right Side Higher then the Left ; when he brought home his Suit , the Left was Higher then the Right ; The Fellow was Mad at himself , and made him another Suit ; and that would not do neither , for his Body was then as Streight as an Arrow . FAB . CCCCLXIV . A Trusty Dog and his Master . THe Master of a Family that had , as he thought , a very good Condition'd Dog ; coming home from his Bus'ness once , found a Cradle Overturn'd ; the Dog's Mouth all Bloody , and his only Child missing . He draws his Sword immediately and Kills the Dog , upon a Presumption that he had Worryed the Child , without any regard to his Try'd Fidelity , and without Allowing himself One Moment of Time for a Second Thought . Upon a further Enquiry , he found the Truth of the Matter to be this : The Child being left alone in the Cradle , there was a Serpent Winding it self up the Side on 't , to Destroy the Child . The Dog leaps upon the Serpent , and Tears it to Pieces ; but in the Scuffle , the Cradle happen'd to be Overturn'd : Upon the taking up of the Cradle , the Master found the Child Alive under it , and the Serpent Dead , which , upon Reflexion , Convinc'd him of the Miserable Temerity of his Mistake . The MORAL . The Repentance of a whole Life , is not sufficient to Atone for the Miscarriage of One Rash Action . REFLEXION . Anger without Consideration , is little better then a downright Madness ; it makes us take Benefits for Injuries ; it Confounds Truth and Falshood ; and we have but too many Instances of Outrages committed on the Persons of the best of our Friends , upon a False Perswasion of their being our Mortal Enemies . Charity bids us Hope and Believe the Best of Things . Prudence bids us Examine the Truth of Things : Religion and Common Equity Preach to us upon the Text of Do as you would be done by . So that it is Uncharitable , Unreasonable , Unchristian , and Inhuman , to pass a Peremptory Sentence of Condemnation upon a Try'd Friend , where there 's any Room left for a more Favourable Judgment . FAB . CCCCLXV . A Fool and a Sieve . AN Innocent found a Sieve , and presently fell to Stopping the Holes , which he call'd Mending it . When he had been Puzzling a good while about it , he threw 't away in a Rage : I shall never make any thing on 't , says he , for I don't know which I am to Stop , and which to leave Open. The MORAL . It fare's with the Pragmatical sort of State-Menders , much as it did with this Sieve-Mender : They do not like things as they are , neither do they Understand how they should be . But they are for Change however at a Venture ; and when they have once put Matters out of Order , there 's no setting them to Rights again . REFLEXION . THERE are none so Forward as Fools to mend Things that are Well already ; though they find upon Experiment that they Make and they Leave every thing Worse then they found it . They are at first for Stopping of Holes , and when that won't do , they are for Making of 'em again . We have abundance of Fools in the Moral to answer this Fool in the Fable ; that is to say , People that take upon them to Correct what they do not Understand ; and that when they have Embroil'd the Publick , leave the Main Chance to Fortune , to Shuffle the Cards Anew , and Play the Game over again . This is the Fate on 't , when Pedants will be Medling with Politicks , and Botchers setting up for the Reformers of Providence . FAB . CCCCLXVI . A Fig-Tree and a Thorn. A Fig-Tree and a Thorn were valuing themselves once upon the Advantage that the One had over the other . Well , says the Thorn , what would you give for such Flowers as These ? Very Good , says the Fig-Tree , and what would you give for such Fruit as This ? Why , says the other , 't would be against Nature for a Thorn to bring forth Figs. Well ( says 'tother again , ) and 't would be against Nature too , for a Fig-Tree to bring forth Flowers : Beside that , I have Fruit you see , that is much Better . The MORAL . Every Creature has a Share in the Common Blessings of Providence ; and it is a Virtue as well as a Duty fo●… Every Creature to r●…st well satisfied with its Proportion in those Comforts ; but when we come once to Boast of our selves , and to Derog●…te from others , 't is no longer a Virtue 〈◊〉 ●… Vanity ; and especially when we Mistake the Value of things , and prefer the Advantages of Beauty , before those of Use and Service . REFLEXION . 'T IS not Every Man that can distinguish betwixt the Excellencies of Beauty and of Virtue : And how in Truth should they Distinguish , when Every Man that has Eyes in his Head , 〈◊〉 the One , and not One Man of ●…orty Understands the Other ? Nay , the very Ostentation of the Thorn , is a Weakness , and I might have said a Vice 〈◊〉 ; for the Vanity Unhallows the very Virtue , especially where it is Accompany'd with Detraction . FAB . CCCCLXVII . A Wolf and a Fo●… . A Wolf had the Fortune to pass by , as the Thief-Leaders were Dragging a Proper Goodly Fox to the Place of Execution . The Wolf took such a kindness for him , that he Resolved to Employ his Interest with the Lion to save his Life ; but by the way , says he , what 's the Malefactors Crime ? So the Officers told him , that he had not only Robb'd several Hen-Roosts , but had the Impudence to Steal a Fat ●…oose , that was Reserv'd for his Majesties own Table . Say ye so ? says the Wolf ; why then the Case is Alter'd , quoth 〈◊〉 ; and so he left him to take his Fortune . The MORAL . Interest is the very Test and Standard of Good and Evil. If I may gain by doing a Thing , 't is Honest ; if it be against my 〈◊〉 ; 't is consequently against my Conscience . This is the Pro & Con of Common Practice ; and 't is but Casting some Grains of Allowance into the Scale , to Paelliate the Fo●…lest Iniquity . REFLEXION . THIS Fable hits the Humour of the World to a Hair , and it holds from him that sits upon the Throne , to the poor Devil that has scarce a Tatter to his Breech . Men are easy to Pardon Offences committed against other People ; but when they come to be Touch'd once in their Own Copy-Hold , the Lions Fat-Goose Weighs down all the Cocks and Hens in the Country : And in that Case the Wolf leaves his Brother Fox at the Gallows . The Rogue has Stoll'n a Prerogative Goose , says he , and the King will never Pardon him . This is according to Practice , how contrary soever to the true Measures of Generosity , Honour and Justice . That 's the veriest Villain in Nature , cries one , for I 'll tell ye how he Us'd Me. As Worthy a Man , says another , as ever trod upon a Shoe of Leather ; for really I have been much Beholden to him . In short , there is such an Affinity betwixt our Prudentials and our Appetites , that they are like Two Unison Strings , if you Touch the One , the Other Moves by Consent . There was a Certain Filacer ( an Officer of the Common Pleas , ) that in Oliver's Days was mightily concern'd upon the Subject of the Government , and Dilating in a kind of Rhetorical Climax upon the Iniquity of the Times : Well ( says he , ) here 's the best Church upon the face of the Earth Destroy'd ; the Nobility and Gentry Trampled under Foot , and Begger'd ; the Commonalty Enslav'd ; the Laws Overturn'd ; the Constitution of Parliaments Dissolv'd ; a most Pious , Gracious King Murder'd : And now to Consummate the Villany , they say they are putting down the Filacers . When it comes once to the Filacers , it Touches to the Quick. FAB . CCCCLXVIII . A Rich Man and a Poor . AS a Poor Fellow was Beating the Hoof upon the High-way , and Trudging on Merrily in a Bitter Cold Morning , with never a Rag to his Tayl : A Spark that was Warm Clad , and Well Mounted , ( but his Teeth Chattering in his Head yet , ) call'd to this Tatter-de-Mallion , and ask'd him how he was able to Endure this Terrible Weather ? Why says t'other , how does your Face endure it ? My Face is us'd to 't , says the Cavalier . And so is my Body says the other ; so that I am all Face . And then ( says the Poor Cur ) there 's another thing yet besides ; I have all the Cloaths I have in the World upon my Back , and that 's enough to keep me Warm : Do but you put on all yours too , and you shall be Warm as well as I. The MORAL . By Custom , Practice and Patience , all Difficulties and Hardships , whether of Body or of Fortune , are made Easie to us . Mankind is all of a Make , and if we shrink in the Wetting , as we say , or in any Trial of Distress or Persecution , 't is our own Fault ; for we are Consulting our Skins , and our Affections , when we should rather be attending to the Motions of our Reason , which would give us better Council . REFLEXION . IF Men would but Inure themselves to do those things by Choice , which 't is Forty to One they shall be some time or other forc'd to do by Necessity , it would exceedingly Advance the Peace and Comfort of Human Life ; for all those Miseries are only Visionary and Fantastical , so far as we Govern our selves by Opinion rather then by Reason . Our Bodies are not Naturally more Tender then our Faces ; but by being less Expos'd to the Air , they become less able to endure it . Exercise makes things Easie to us , that would be otherwise very Hard ; as in Labour , Watchings , Heats and Colds : And then there is something Analogous in the Exercise of the Mind , to that of the Body . 'T is Folly and Infirmity that makes us Delicate and Froward . We are taught likewise in the Differing Tempers and Conditions of the Rich Man and the Poor here , that a Man may be Happy with a Little , and Miserable in Abundance . FAB . CCCCLXIX . A Wolf and a Hog . A Wolf that had liv'd many Years upon the Spoil , came at last to be Troubled in Conscience for the Spilling of so much Innocent Blood , and so took up a Christian Resolution to keep a long Lent for 't ; and not to Eat One Bit of Flesh for a whole Twelve-Month : But Fasting it seems did not agree with his Constitution , for upon the sight of a Hog Wallowing in a Muddy Puddle , he ran presently to him , and ask'd him what he was ? Why , says the Hog , I belong to a Neighbour here in the Village , and the Ancient Romans call me Porcus . In Good Time , says the Wolf ; for I have read in Littleton's Dictionary , that Porcus is a Fish , that being Taken , Grunteth like a Hog ; and so he made a Supper of the Hog , without breaking his Fast , and without any Offence to his Vow of Mortification . The MORAL . In a long Practice of Wickedness , now and then a Faint Vow or Promise of Amendment , goes for Nothing : And if a Body should have a Mind to break a Commandment under such an Obligation , it will be hard if he cannot bring himself off at last with some Salvo or Distinction , and be his own Confessor . REFLEXION . MEN that are Habitually Wicked , may now and then by Fits and Starts feel certain Motions of Reflexion that look toward Repentance ; but those Dispositions are commonly short Liv'd , and the same Meat shall be Fish or Flesh as it may best serve their Turn . We find this Fable Moraliz'd in our Daily Practice , not only among our False Converts , upon the Matter of Truth , Steadiness and Justice , but among Politicians , Lawyers and Divines , that shall make the most Establish'd Principles of Law , Prudence and Religion , Felons of themselves , and by the help of a little Sham and Paradox , Blow Hot and Cold , with the Man and the Satyr , out of the same Mouth . This Wolf now was somewhat of the Mans Humour that was Charg'd by his Confessarius , for Eating Flesh in Lent : Father , says he , I have as Catholick a Faith as any Man in Christendom ; but a most Confounded Heretical Stomach . So the Wolves Heart was Right all this while , and by turning Hog into Porcus , he kept his Fast in Latin still , though he broke it in English. FAB . CCCCLXX . A Farmer and his Servant . A Country Farmer miss'd an Ox out of his Grounds , and sent his Man abroad one Day to look after him . The Simpleton went Hunting up and down , 'till at last he found him in a Wood ; but upon Three Birds coming cross him , away goes he Scampering after them . He stay'd so long upon the Errand , that his Master Wonder'd what was become of him ; and so Abroad he goes to look for his Man ; and there was he in a Field hard by , running as hard as he could drive , and Staring up into the Air. Well , says the Master , what News ? Why Master , says the Tony , I have found them . Ay , but says the Farmer again , where are they ? And what have ye found ? Why look ye there they are , says the Fellow ; I have found Three Birds here , and I 'm trying if I can Catch 'em . The MORAL . We have this Fool Moraliz'd abundantly to us in Common Practice . We leave the main End and Bus'ness of Life Unregarded , to run after Butter-flies . REFLEXION . A Man cannot look into himself without an Application of this Fable to his own Soul and Conscience . He was much in the Right , that call'd Old Men , only Great Blockheaded Boys with Beards , that Entertain themselves with Bigger Play-things . There 's an Ox lost , and this Coxcomb runs a Gadding after Wild-Fowl . Is it not our very Case now , that when our Souls , Good-Names , Bodies and Fortunes are at Stake , we must be running out at Check , after every Crow , Buzzard , or Jack-daw that comes in the way , and leave the main Chance at last at Six and Seven ? Nay , and here 's this more in 't too , that the Quarry would not be worth the taking up neither , if we could Catch it ; beside , that it flies away still before us ; and is never to be Overtaken , FAB . CCCCLXXI . A Satyr and Fire . THe Poets tell us , that Prometheus stole some of Iupiter's Fire , and brought it down to us from Heaven , and that was our Original of it . A Satyr was so Transported with the Glory and the Splendor of this Spirit , that down on his Knees he falls , and would needs Kiss and Embrace it . Have a care of your Beard , says Prometheus ; nay , and of your Chin too ; for 't will both Singe and Burn ye . And why , says the Satyr , would you bring down so Glorious a Temptation then to Plague the World withal ? Why , says Prometheus , there were no Living without it ; only the Mischief lies in the Abuse . It Burns , 't is true , but then consider the Heat and the Light that comes along with it , and you shall find it serves us to all manner of Profitable , Delightful and Necessary Purposes , provided only that we make a Right Use on 't . The MORAL . There 's not One Grain in the whole Composition of the Universe , either too Much , or too Little ; Nothing to be Added , Nothing to be Spar'd ; nor so much as any One Particle of it that Mankind may not be either the Better or the Worse for , according as 't is Apply'd . The most Sovereign Antidotes have Poison in them ; the most necessary Means of Life may be Corrupted , or Perverted , and render'd the most Destructive to us : As an Infected Air , for the purpose , a Raging Sea , or a Consuming Fire : But let this Air continue as God made it ; the Waters be kept within their Bounds , and the Fire from breaking out into Conflagrations , and there 's no Living without them under this Regulation . REFLEXION . THE Best things in the World may be Misapply'd , and the greatest Blessings Abus'd , may become the Occasion to us of the most Judicial Maledictions . What 's more necessary for the common Comfort and Benefit of Mankind , then Understanding and Power ; and nothing certainly is more Pernicious then those Illustrious Qualifications Perverted . We are not to Quarrel with the Heavens for Pestilential Influences , or Unkindly Seasons ; nor with the Earth for Poysonous Minerals and Exhalations ; nor with the Water for Inundations , and Shipwrecks ; nor with the Fire for Conflagrations . We must not take upon us to Dispute or to Correct the Wisdom of Providence , but sit down Contented and Thankful , and with this Reflexion upon the whole , that we are Indebted to the Divine Bounty for all the Good we Enjoy , and that for the Evil we Suffer , we may thank our Selves . FAB . CCCCLXXII . A Generous Lion. AS a Lion was Bestriding an Ox that he had newly Pluck'd down , a Robber Passing by , Cry'd out to him , Half-Shares . You should go your Snip says the Lion , if you were not so forward to be your own Carver . The Thief had but just turn'd his Back , when up comes an Innocent Traveller , that so soon as ever he saw the Lion , was going off again . The Lion bad him Fear Nothing , but take part of the Prey with him in Reward of his Modesty : Whereupon the Lion went immediately into the Woods to make way for the Traveller . The MORAL . If Great Men in the World would but follow the Example of the Lion in this Fable , Sharpers should not Ride in Triumph any longer , while Honest Men go out at the Elbows . REFLEXION . THIS is an Instance of a Great and a Laudable Example ; but People are forwarder to Commend such Presidents , then to Imitate them : for the Bold and Rich Thrive in the World , when the Poor and the Bashful go a Begging : But Virtue is never the less Venerable for being out of Fashion . FAB . CCCCLXXIII . A Brother and a Sister . THere was a Brother and a Sister that happen'd to look in a Glass both together : The Brother a very Lovely Youth , and the Sister as hard favour'd as a Girl could well be . Look ye ( says the Boy , ) and have not I a very Good Face now ? This the Lass took for a Reproach , as if hers were not so too . What does this Envious Tit , but away to her Father , with a Tale of her Brother , how Effeminately he Behav'd himself , and that a Petticoat would become him better then a Sword. The Good Man Kiss'd them both , and Reconciled the Controversy . My Dear Children , says he , I lay my Command upon ye Both to look often in a Glass ; You Son , to keep a Guard upon your Self , not to Dishonour the Advantages that Nature has given ye , with Ill Manners : And you Daughter , ( says he ) to Mind you of Supplying the Defects of an External and a Transitory Beauty , with the more substantial Ornaments of Piety and Virtue . The MORAL . There is not any Accident or Adventure in Nature , that does not yield Matter and Occasion for Good Councel : And the Excellency of that necessary Office lies in the Address of Managing it Pertinently , and without Reproach . REFLEXION . THE Vanity of the Youth here in the Fable , is doubly to Blame ; First , he values himself upon a Trivial and an Uncertain Advantage . Secondly , 'T is below the Dignity of the Sex , for a Man to Glory in , and to Usurp upon the proper Ornaments and Privileges of a Woman . The Sisters Envy may be better Reprov'd then Reform'd ; for to say that a Woman is not Handsom , is a Sin never to be Forgiven . The Father does excellently well Discharge the Part of a Wise Man , and of a Tender Pa●…ent both in One. And the Moral of his Part Resolves finally into this , That Virtue attones for Bodily Defects , and that Beauty is nothing worth , without a Mind Answerable to the Person . FAB ▪ CCCCLXXIV . The Bees and the Drones . THere was a Controversy betwixt the Bees and the Drones about some Hony-Combs that were found in a Hollow Oak . They both laid Claim to 'em , and a Wasp was to be Iudge , as one that well understood the Matter . Upon the Tryal of the Cause , they seem'd both to stand fair for 't , as being of the same Size , Make and Colour . Now , says the Wasp , I am upon my Oath , and therefore let me see them work their Combs , and fill 'em here before me in the Court , and I shall be then the better able to Understand the Merits of the Cause . The Drones would not Agree to 't , and so the Verdict went for the Bees . The MORAL . Pretences go a great way in the World with Men that will take Fair Words and Magisterial Looks for Current Payment : But the short and the certain way of bringing the Cause to a Fair Issue , is to put the Pretenders to the Test of Doing what they say . REFLEXION . ALL People that set up for a Reputation in the World upon the Credit of other Mens Labours , fall under the Reproof of this Fable ; and the Judges in those Cases are not always so Tender , Circumspect and Conscientious as the Wasp was in this ; for they let False and Frivolous Pretenders run away many times , not only with the Character , but with the Reward , both of Honester and 〈◊〉 Mens Virtues . There 's no Proof like Matter of Fact , and putting the Drones to the Test of making Wax and Hony. FAB . CCCCLXXV . A Fox and a Dragon . AS a Fox was Earthing Himself , he Digg'd so Deep , 'till at last he came to a Dragon's Den , where he found a Prodigious Mass of Hidden Treasure . He made his Excuse for his Intrusion , and begg'd the Dragon's leave but to Ask him ▪ One Question . Pray ( says he ) where 's the Pleasure or the Profit of Spending all your Days in a Hole thus , without either Light or Sleep ? Why 't is my Fate , says the Dragon , and there 's no more to be said . Here 's a Monstrous Hord , says the Fox , and I cannot find that you either give Give or Use One Peny out of all this Store . 'T is a Misery , says the other , that I am Doom'd to , and there 's no Avoiding it . Why then says the Fox , He that 's Born under Your Stars is certainly the most Wretched of Creatures . The MORAL . We are apt to do Amiss , and to Persevere in so Doing , and then lay the Blame upon our Stars , or our Fortune as we call it , which in truth , is neither Better nor Worse then making Heaven the Author of Evil. The very sooth of it is , that an Ill Habit has the Force of that which we call an Ill Fate ; and we Tye up our Selves , where Providence has left us at Liberty . REFLEXION . Your Covetous Churl is Undoubtedly the most Miserable of Beggars ; the more he Has , the more he Wants ; Beside that he wants what he Has too ; for 't is lost to all Intents and Purposes , when neither he Himself , nor any Body else is the Better for 't . He Pines and Watches himself to Death , for fear of losing that which he only Fancies that he has ; or which is the same thing , that which he has not the Heart to Use. All this , says the Dragon , I suffer , because I 'm Doom'd to 't , which tells us most Emphatically , that an Anxiety of Mind is a Just Judgment upon a Man for Delivering himself up to so Sordid an Appetite . We must not Understand the Dragon here to be Condemn'd to this Misery by the Fatality of any Inevitable Decree ; but in these Cases , Custom and Corruption , superinduce upon us a kind of Necessity of going on as we begun . FAB . CCCCLXXVI . The Shipwrack of Simonides . SImonides was a Learned Man , and an Excellent Poet , especially in the way of Panegyrick , or Encomium , to the Honour of the Great Men of his Age ; insomuch that he made his Fortune by 't . After some time spent abroad , and a great deal of Mony got by his Encomia upon the Hero's of those Times , he put Himself and his Treasure Aboard for his own Country again , in an Old Rotten Vessel . They fell into Foul Weather , and the Ship Miscarry'd . In the Hurry of the Shipwreck , while the Passengers were at their Wits end how to Save that which they took to be of the most Value , Simonides was the only Man that appear'd Unconcern'd , notwithstanding that his whole Fortune was at Stake in the Cargo . One Ask'd him , why he did not look after his Goods . Why so I do , says he , for all the Goods that I pretend to , I have now About me . In this Extremity , some made a shift to Swim A shore ; the greater Part sunk under the weight of what they thought to Preserve ; and in the mean time came in a Crew of Free-Booters , that Rifled and Stript those that Scap'd . The Men that were Paddling for their Lives , made a Port , where by great Providence there liv'd a Famous Philosopher that was a Passionate Admirer , and a Diligent Reader of Simonides , and his VVritings . This Philosopher upon the First Encounter , found out Simonides by his very Discourse ; took him into his House , Cloath'd him , Furnish'd him with Mony , Provided him Servants , and put him into a Condition in fine , to Live in Honour and Plenty . As Simonides was walking the Streets a while after , he saw several of his Shipwreck'd Companions begging their Bread from Door to Door , with a Certificate of their Misfortune . VVell , says Simonides , and d' ye not find it True now as I told ye , that a Man of Letters and of Integrity , carries all his Goods about him ? The MORAL . The Moral is no more then this , that Virtue shall never fail of a Reward in the Conclusion . REFLEXION . A Wise and a Good Man carries his Happiness in his own Breast ; and that 's a Happiness too , that the Uttermost Malice of Wicked Men , and of Cross Fortune can never take away . Let all Men of Honour apply the Moral of this History to their own Comfort and Support , and Assure themselves , that Providence either in the Blessing of a good Conscience , or in that of a Happy Deliverance , will never Forsake them . FAB . CCCCLXXVII . Two Men and a Halter . A Poor Rogue that had got the Devil into his Pocket , and not One Cross in the World to drive him out again , found upon Mature Consideration , that he had no Choice before him , but either to Hang or Starve ; for , says he , I have neither Cash ; Credit , nor Friends , to keep Life and Soul together . He bethought himself a while upon the Matter , and so Resolv'd rather of the Two to go to Heaven in a String . Upon this , he immediately provides himself a Halter ; fits the Noose , and pitches upon the Place of Execution ; but as he was driving a Hook into an Old Wall to Fasten the Cord to , Down comes a Great Stone that was Loose , and a Pot of Mony along with it . The Fellow presently throws away the Halter ; Takes the Gold by Content , without either Weighing or Counting it , and so away he Scours with the Purchace . He was no sooner gone , but in comes the Man that had hid the Mony , to give his Pot a Visit : He finds the Birds flown it seems , and Marrying and Hanging , they say , go by Destiny . The last Comer , in fine , succeeds to the Rope of his Predecessor , and very fairly Hangs himself , with this Comfort in the Conclusion , That Providence had Sav'd him the Charge of a Halter . The MORAL . Where there 's Mony in the Case , 't is Forty to One but some Body or other goes to the Devil for 't . REFLEXION . Poverty and Avarice are near A-kin , and the Rich Insatiable Miser that is still Carking after More and More , is every jot as Miserable as he that has just Nothing at all . What 's the Difference betwixt Gold in One Part of the Earth , and Gold in Another ? Betwixt the Minted Gold that the Sordid Churl Buries in a Pot , and the Ore that Nature has Prepar'd and Tinctur'd in the Mine ? They are Both equally lost to the common Use of Mankind ; Only the One lies a little deeper then the Other . We may finish this Moral with a Consideration of the Folly of those People that Starve themselves to Enrich Others , and make their Own Lives Wretched for the Advantage perhaps of Thieves or Strangers . The Halter , in fine , serv'd both their Turns ; as well His that had no Mony at first , as t'others that Lost it . FAB . CCCCLXXVIII . A Mountebank and a Bear. AS a Quack was Exposing his Bills and his Med'cines upon a Stage , in the Quality both of a Doctor and a Iack-Pudding , Thousands and Thousands of People Gaping and Staring at him with as much Reverence and Attention , as if every Word that came out of his Mouth had dropt from the Lips of an Oracle : It happen'd just in the Nick of this Interim , that an Officer of Paris-Garden was Leading one of his Majesties Bears , that way , with a Ring thorough the Nose of him . The Rabble immediately upon the Novelty of this Adventure , quitted the Mountebank , and Gather'd in Multitudes about the Bear , Shouting and Huzzaing along with him , as if it had been a Procession to a Pope-burning , or peradventure some more Pompous Spectacle . The Bear upon this Noise and Bussle , ( though none of the Quickest-Witted Animals , ) made a Speech to the Crowd after the best manner . Heark ye my Friends , says he , I 'm Glad to see you so Merry at my being led like a Sot by the Nose thus ; but pray let 's Laugh at one another by Turns , for you are every Jot as Ridiculous to Me , as I am to You , the Mobile are led by the Ears just as the Bears are led by the Noses ; and that 's all the Difference in the Case betwixt us . The MORAL . The Mobile are altogether for Noise and Novelty , and One New Thing drives out another : Nay , we take Pleasure in the very Spectacle that Effectually Abuses us ; as a Bear with a Ring in his Nose , is no more then an Emblem of every Man of us , for we are led as much as He , some by the Ear or Eye ; others by our Lusts and Affections : But in fine , every Soul of us some way or other . REFLEXION . No Man should make Sport with , or Condemn any thing in another , without first Considering whether he be not Guilty of the very same thing Himself . The Bear is led after One Manner ; the Multitude are led after Another Manner ; and in some sort or other we are all led ; only the Bearward in this Fable leads but One Brute , and the Mountebank leads a Thousand : And what 's the whole Bus'ness at last , but Noise , Novelty and Example ? And One Fool Staring and Hooting for Company after Another ; We take more Care to do as Others do , then to do as we ought to do , or in truth to Understand the Sum and Substance of our Duties . The Peoples leaving the Mountebank for the Bear , Imports as great a Readiness , even to leave Him too for what comes next , and shews us that there 's no Trusting to the Mobile . It may serve also to Mind us , that the very Course of our Lives is little better then a Series of Mistakes , and a Transition-from One Weakness to Another . He that finds himself Uneasy in One Unreasonable Choice , has Recourse naturally to Another , perchance as Unreasonable : And let him be never so Sick of the Error , there 's yet some Pleasure in the Variety ; though it be but in the Hope of Mending the Matter . FAB . CCCCLXXIX . A Skittish Horse . THere goes a Story of a Restiff , Skittish Jade , that had gotten such a Trick of Rising , Starting , and Flying out at his own Shadow , that he was not to be Endur'd ; for the Discipline of the Spur and the Bit was wholly Lost upon him . When his Rider found that there was no Reclaiming of him by the Ordinary Methods of Horsemanship , he took him to task upon the Philosophy and Logick of the Bus'ness . 'T is only a Shadow , says he , that you Boggle at : And what is that Shadow , but so much Air that the Light cannot come at ? It has neither Teeth nor Claws , you see , nor any thing else to Hurt ye : 'T will neither Break your Shins , nor Block up your Passage ; and what are you afraid of then ? Well says the Horse , ( who it seems had more Wit then his Master , ) 't is no new Thing in the VVorld , even for the greatest Heroes to shrink under the Impression of Panick Terrors . VVhat are all the Sprights , Ghosts and Goblins that you your Selves Tremble at , but Phantomes and Chimera's , that are bred and shap'd in your own Brain ? The MORAL . Nature and Reason have Fortify'd us , if we will but make use of our Strength , against all Difficulties that can Befall u●… in this World. But if we will stand Boggling at Imaginary Evils , let us never Blame a Horse , for starting at a Shadow . REFLEXION . 'T IS a Common Thing for People to Blame what they Practice , and to be spending their Censures upon others , when they should be Examining Themselves : Whereas in Justice , Charity and Prudence , we should make no other Use of our Neighbours Faults , then we do of a Looking 〈◊〉 to Mend our Own Manners by , and to set Matters right at Home . When we see a Horse start at a Shadow , what have we more to do then to Contemplate the Folly and Vanity of our own Surprizes and Mistakes in a Thousand Instances of the same Quality ! For what are all the Vexatious Transports of our Hopes and Fears , Extravagant Wishes , and Vain Desires , but the Images of Things every jot as Whimsical , as the Vision of the Shadow here in the Fable ? And we can never hope for Better , so long as we Govern our Selves by Fancy , without Reason . To say all in a Word , the whole Bus'ness comes to no more then this ; First , We form some Nonsensical Idea to our selves , and then fall down to an Idol of our Own Making . FAB . CCCCLXXX . No Laws against Flattery . FLattery is Undoubtedly one of the most Unmanly , and Pernicious Vices under the Sun , either Publick or Private ; and in One VVord , the very Pest of all Common-wealths and Families , wherever it is Entertain'd ; and yet , to the Scandal of Human Policy , even in the Best of Governments , the VVorld was I know not how many Thousand Years Old , before ever any Provision was thought of for the Preventing or the Suppressing of this Epidemical Corruption . Apollo was the First , that ( out of his Own VVisdom and Goodness ) Erected a Court of Justice for the Tryal of Parasites ; appointing the Sharpest Satyrists of the Age for their Judges ; and Arming the Commissioners with full Power and Authority to Hear and Determine all Causes of that Quality : The Offender to stand Convict upon the Testimony of one single VVitness ; and immediately upon Conviction , to be carried away into the Market-Place , and there Chain'd to a Stake , and Flay'd Alive . It was Observ'd , that notwithstanding the Severity of this Inexorable Law , Flattery was still as Bold , Busie , and Barefac'd as Ever , from the very Palace to the Cottage ; and yet in a matter of Six Months time , not One Complaint brought into the Court against it . Upon this Neglect , there were Spies and Enformers set at work in all Coffee-Houses , and other Publick Places , to Watch the Company , and give Intelligence to the Tribunal of what was said or done there , that might be laid hold of . The very next day there was a Courtier taken up , and an Accusation Exhibited against him , for having given a Person of Eminent Quality , the Character of a Man of Honour , Brains , Good Government , and Virtue , when the whole World knew him to be no better then an Ignorant Mercenary Sot , that without any regard to Honesty , Prudence , or Good Manners , Abandon'd himself Entirely to his Lusts and Pleasures . The Prisoner both Confess'd and Justify'd the Fact at the same time , appealing to the Person most concern'd , whether he had wrong'd him or not ; who not only Acquitted the Man , but Reflected most Desperately upon the Scandalous Practice of the Court it self , in making that to be Flattery , which upon the whole Matter , was no other then Truth and Iustice. The Commission was hereupon Discharg'd , for they found it utterly Impracticable to punish a Fault that no Body would either Acknowledge or Complain of . The MORAL . 'T is nothing but Self-Love at Home , that Provokes and Invites Flattery from Abroad : And the Disposition of One Man to Receive it , Encourages Another to Give it . REFLEXION . THIS Fiction may serve to shew us , that what Influence soever Political Laws and Provisions may have upon the External Regulation of our Practices and Manners ; it is a thing yet utterly Impossible for Human Wisdom to form such an Act of State , as shall reach the Wickedness of the Heart : So that in despite of all the Rules and Cautions of Government , the most Dangerous and Mortal of Vices will still come off , without so much as a Publick Censure . As who shall pretend to inflict any Punishment upon Flattery , Hypocrisy , and other Sins of the Heart , when there lies no Proof against them ? One may be a very Honest Man in the Eye of the Law , and yet a most Abominable Wretch in the Sight of God , and of his Own Conscience . But it is still worth the while however , to consider how we may Discountenance and prevent those Evils which the Law can take no Cognizance of . And to gain this Point , the Effect must be Obviated in the Cause . Flattery can never take Place upon any Man , ( so as to Corrupt him ) that did not Flatter Himself First ; for it is a Vain Opinion of our Selves , that lays us Open to be Impos'd upon by Others . FAB . CCCCLXXXI . Three Dreaming Travellers . THree Men were Travelling through a VVilderness ; the Journey it seems was longer then they thought for , and their Provisions fell short ; but there was enough left for any One of 'em yet , though too little for all ; and how to Dispose of the Remainder , was the Question . Come ( says One of the Three , ) Let 's e'en lye Down and Sleep , and he that has the Strangest Dream , shall have That that 's Left. The Motion was Agreed to , and so they dispos'd themselves to their Rest. About Midnight , Two of them VVak'd , and told one another their Dreams . Lord , says one of 'em , What a Fancy have I had ! I was taken up methought into the Heavens , I know not how , and there set down just before Jupiter's Throne . And I says T'other , was Hurry'd away by a Whirlwind , methought to the very Pit of Hell. The Third all this while Slept Dog-Sleep , and heard every VVord they said . They fell then to Lugging and Pinching their Companion , to tell him the Story . Nay , pray be Quiet , says he , What are ye ? Why we are your Fellow Travellers , they Cry'd . Are ye come back again then ? says he . They told him they had never stirr'd from the Place where they were . Nay then , says t'other , 't was but a Dream , for I Fancy'd that One of ye was Carry'd away with a Whirlwind to Jupiter , and t'other to Pluto : And then thought I to my Self , I shall never see these Poor People again ; so I e'n fell on , and Eat up all the Victuals . The MORAL . There is a Fooling sort of Wit that has Nothing more in 't then the Tricking up of some Insipid Conceit to no manner of Purpose , but to Mortify Good Company , and Tire out an Ingenious Conversation . The Iests of these People are only to be Order'd as we do Cucumbers ; Wash them , and Beat them , and then throw them out at the Window . That is to say , they are Flat and Insipid , without either Meaning or Morality to help them out . REFLEXION . WHERE Men will be Fooling and Bantering , a Trick for a Trick is but Common Reason and Justice ; and it comes closer yet too , when the Trick is Encounter'd with Another of the same Kind ; for it does not only spoil the Jest , but makes the Aggressor Himself Ridiculous ; especially when the Design is Forelay'd and Concerted in Form , as here in the Fable . The Frolick of a Cleanly Banter , may do well enough off-hand , and without Affectation ; but a Deliberated Foolery is most Abominably Fulsome . FAB . CCCCLXXXII . Reason of State. UPon the coming out of a Book Entitled Reason of State , there happen'd a warm Dispute in the Cabinet of a Great Prince , upon that Subject . Some would have it to be , The Skill of Erecting , Defending and Enlarging a Common-Wealth . Others were for changing the Title from Reason of State to Reason of Policy . And a Third Party was for Correcting the former Definition , and rather running it thus , [ Reason of State is a Rule Useful for Common-Wealths , how contrary soever to the Laws both of God and Man. ] There was great Exception taken to the Plain Dealing of this Latter Definition ; but upon Consulting Presidents , it was found very Agreeable to the Practical Truth of the matter . The MORAL . Honesty may do well enough betwixt Man and Man , but the Measures of Government and Righteousness are quite Different Things . The Question in Reason of State is not Virtue , but Prudence . REFLEXION . Reason of State , in the Simplicity of the Notion , is only the Force of Political Wisdom , Abstracted from the Ordinary Rules and Methods of Conscience and Religion . It consults only Civil Utility , and never Matters it , provided the Publick may be the better for 't , though the Instruments and Managers go to the Devil . 'T is somewhat with Statesmen and their Disciples , as it was with the Patient and his Physician that Advis'd him for his Healths sake to have the Use of a Woman . The Good Man Scrupled the Remedy . Well , says the Doctor , I Prescribe to your Body , not to your Soul , which are Two Distinct Provinces ; and when I have done my Duty to the One , let your Confessor look to the Other . It is most certain , that Reason of State is a very Devillish Thing , under a Specious Name , and a Cover for all Wickedness . What are Alliances and Ruptures , but Temporary Expedients ? And the Ordinary Reasons of War and Peace are very little Better then Banter and Paradox . This is the very Truth of the Matter , and may be seen at large in the History of all the Governments in the World : But it is One of those Truths yet that is not at all times to be spoken ; and 't is the part of a Wise Man in these Cases , to Hear , See , and Say Nothing . FAB . CCCCLXXXIII . An Eagle and a Leveret . AN Eagle that was Sharp set , and upon the Wing , looking about her for her Prey , spy'd out a Leveret , made a Stoop like Light'ning , and Truss'd it ; and as she had it in the Foot , the Miserable Wretch Enter'd into an Idle Expostulation upon the Conscience , and Justice of the Proceeding : With what Honesty , says the Hare , Can you Invade the Right of another Body ? Why , says the Eagle , To whom do you belong then ? I belong to him , ( says the Other ) whom Heaven has made the Master of all Living Creatures under the Sun , and from whom That Propriety cannot be taken without manifest Wrong and Usurpation . Man is My Master , and I know no other . Well , says the Eagle again in Wrath , And what 's the Title now , that he pretends to this Propriety ? Why 't is the Excellency of his Reason , says the Hare , that Entitles him to this Sovereignty ; which is a Claim that from the Creation of the VVorld , to this Day , was never Subjected to the Question . In Truth , says the Eagle , You have Advanc'd a very Pretty Invention here , in setting up Reason against Force , where the Cause is not to be Decided by Argument , but by Power : And to Convince ye now how much I am in the Right , You shall find , in despite of all other Pretensions , since I have ye under my Government and Law , that you were not Born for Him , but for Me. The MORAL . Laws with Penalties are made for the Government of the Simple , and the Weak , like Cobwebs to Catch Flies ; but Power is the Law of Laws , and there 's no Disputing with it , but upon the Swords Point . REFLEXION . Tyranny and Oppression never wanted either a Plea , or an Advocate for whatever they did ; for the Majority of the Lawyers , the Divines , and All Quaestuary Professions , will be sure to run over to the Stronger Side , where Will passes for Law , and Rapine for Providence . So that it is a Folly next to Madness , for a Friendless , and an Unarmed Innocence to Expostulate with an Invincible Power . The Case of the Hare and the Eagle is a Common Case in the World , where the Weaker is a Prey to the Stronger ; where a Forcible Possession gives a Title , and where the Justice of the Cause is Determin'd by the Success . When the Hare comes once to be in the gripe , 't is too late to talk of Reason and Equity , when contrary to all the Rules of Moral Iustice , the Conqueror is both Iudge and Party . FAB . CCCCLXXXIV . A Dog and his Master . THere was an Excellent House-Dog , that spent his whole Night still in Bawling and Snarling at all People Indifferently that pass'd within Hearing of him . His Master took him to Task once for Barking and Yelling so at every Body that came near him , without Distinction . VVhy what have you a Nose for , says he , but to smell out a Thief from an Honest Man ? I will not have ye so much as Open your Mouth , I tell ye , at a Venture thus . Sir , says the Mastiff , 't is out of the Zeal I have for your Service ; and yet , when all is done too , I would I had no more to Answer for , then giving False Alarums , and Barking out of Season . You may fancy perhaps , that there are No other Thieves then those that the Law Exposes to the Pillory , or a Whipping Post ; or to a Turn perchance at Tyburn the next Sessions . You 'll find your self Mistaken Sir , if you 'll take upon ye to Judge of these Blades by their Garbs , Looks , and outward Appearance : But if I get them in the VVind once , I 'll tell ye which is which , to the very Hearts and Souls of 'em , without the Ceremony of either Bench , Witnesses or Jury . Nay , says the Master , if you should happen to Spy a Knight of the Post , a Catch-pole , a Iayler , a Pawn-Broker , a High-way-man , a Crop-Ear'd Scriv'ner , a Griping Usurer , a Corrupt Iudge , or any of these Vermin , pray'e Cry out Thief , and spare not : And I beseech ye Sir , says the Dog , what if it should be a Pettifogging Splitter of Causes , a Turncoat , Ecclesiastical , Military or Civil ; a Trading Iustice , a Mortal Enemy under the Mask of a Friend : A Glozing Hypocrite : Or in One word , let it be in any other Case or Encounter whatsoever ; You will find it Twenty Thousand to One upon the whole Matter , that I Bark Right . The MORAL . The History of Cheats and Sharpers truly Written , would be no other then the History of Human Nature . REFLEXION . 'T IS an Unhappy thing both for Master and Servant , when the Love , Loyalty and Zeal of the One , shall be Ill Taken at the Hands of the Other ; for he that will not Believe and Depend upon the Faith of a Try'd Friend and Servant , falls under the Judgment commonly of giving too much heed to a Secret Enemy : Beside , that it goes to the Heart of a Man of Honour and Address , when he has done his Uttermost for his Masters Service , to fall under the Scandalous Character of Officious , and Impertinent , for his Pains . The Master here was in another Mistake too , in supposing that all House-Breakers and Sharpers had Thief written in their Foreheads ; whereas the most Dangerous sort of Cheats , are but Masqueraders , under the Vizor of Friends and Honest Men. The Cardinal's Rule to one of his Laquayes that had lost his Coat , comes very well to our present Purpose . The Boy said that his Eminence told him they were all so Holy at Rome , that he thought there had been no Thieves there . Well says the Cardinal , but hereafter , when ever you come into a strange Place , you may take every Man you see for a Thief , provided that you Call no Body so . The Dog went this way to work , and he did Wisely in 't ; for he that keeps himself upon this Guard , shall never be Couzen'd . The best will help it self , and therefore 't is good to be wary for fear of the Worst . FAB . CCCCLXXXV . Two Doctors and a Sheep . AS a Sheep was Grazing One Evening in a Pleasant Meadow , it had the hap to Overhear Two Doctors of the Schools as they were taking a Walk there , Philosophizing upon the Advantages of Mankind above all other Creatures ; and particularly , upon the Natural Disposition that Man has to live in Union and Society . The Sheep gave One of them a Gentle Touch by the Cloak , and told him , that under favour , he could not be of their Opinion . 'T is true , says he , you have your Cities , Towns Incorporate , and Large Communities ; but then you have your Magistrates too ; your Laws , Oaths , and a Thousand Shackles upon ye ; and all little enough to keep the Peace among ye . You Dispute , Wrangle , Fight , make a perpetual Bussle in the World , Break Friendships , Dissolve the very Tyes of Marriage , and Tear one Another to Pieces with all manner of Extravagant Contests . Now this 〈◊〉 never be , sure , if there were in ye that same Implanted Inclination to Unity and Agreement , that you speak of . If you would come to a clear Resolution of this Question , you must first set your Selves at liberty from the Over-ruling Awe of Disgrace , Shame , and Punishment ; and by the Removal of that Force , leave your Selves to the full Scope of your Avarice and Ambition . You will then find by the Event , whether Man be Naturally a Protector and Preserver of Society , or a Destroyer of it . No , no , my Learned Sirs , 't is We that are the Sociable Creatures , We Troop together , Feed together , Live together , follow the same Leader too , without any Constraint upon us , either of Vows or Penalties ; and the very Flies and Pismires upon this Topick , will Rise up in Judgment against Mankind . The MORAL . The Philosophers will have Man in a Degree of Excellency to be a Sociable Creature ; but these Philosophers are Men themselves then , and Iudges in their Own Case : Now if we may Credit Matter of Fact and Experience , Men are the most Disunited Creatures under the Heavens : 'T is their Delight , Study , Practice and Profession to lye Cutting One Anothers Throats , and Destroying their own Kind : Insomuch that Birds , Beasts and Insects , to the very Flies and Pismires , will rise up in Iudgment against Mankind in this Point . REFLEXION . THE Sheep in this Fable was clearly too hard for the Two Doctors ; and we find all those Reasonings to be true in the World , which the Mutton Alleges in the Fiction . For Man is certainly one of the most Perverse Pieces of the Creation ; and not only Cross to his Rational Brethren , but betwixt his Will and his Understanding , he lives in a Perpetual Contradiction to Himself . His Practice is directly contrary to his Knowledge , and he shuts his very Eyes against the Light of his Nature . Now other Creatures that are only Guided by a Providential Impulse , have the Grace to follow the Voice of their Director , and to keep themselves within the Compass of their proper Bus'ness and Duty . Whereas Man , that over and above the same common Instinct , is endu'd with the Talent of Counsel and Knowledge , Improves those Advantages only to his Greater Condemnation , by Abandoning the Offices and Functions of his Reasonable Being . The Sum of the Moral , in fine , may be this , that it is not so much the Excellency of our Human Nature , that Distinguishes us from Brutes , as the due Exercise and Application of those Rational Faculties that Heaven has Bestow'd upon us : Which comes to the very case of the Sheep and the Doctors . Man knows what he Ought to do , but ( to his Greater Condemnation , ) he does not Act according to his Knowledge ; whereas Animals that are Guided barely by Instinct , live in Obedience to the Voice of Heaven in that of Nature . FAB . CCCCLXXXVI . Few Friends . ONe that had a Great Honour for Socrates , took Notice of a Pitiful Little House that he was a Building : 'T is a strange Thing ( says he to the Philosopher , ) that so Great a Man as you are should ever think of Living in so Wretched a Cabin . Well , says Socrates , And yet as Little as it is , he were a Happy Man that had but True Friends enough to Fill it . The MORAL . A Friend in the World , is quite Another Thing then a Friend in the Schools : And there 's a Great Difference in the Speculation of a Friend , from what we find in the Practice . REFLEXION . Friendship is a Divine Excellency , wrapt up in a Common Name , and nothing less then the uttermost Perfection of Flesh and Blood , for Wisdom and Virtue , can Entitle a Man to the Character of a True Friend ; though Custom , I know , has so far Prevail'd for a Promiscuous Application of the Word to Common Acquaintances and Relations , that it passes in the World , by a certain kind of Figure , for Civility and Respect . But Socrates all this while did very well Understand what he said , touching the Rarity and Paucity of Friends ; and he might have added , that it is as hard a matter how to Understand to Be a Friend , as to know where to Find One. FAB . CCCCLXXXVII . An Ass Carrying an Image . AS an Ass was Carrying an Image in Procession , the People fell every where down upon their Knees before him . This Silly Animal fancy'd that they Worship'd Him all this while ; 'till One Rounded him in the Ear ; and told him , Friend , says he , You are the very same Ass with this Burden upon your Back , that you were before you took it up ; and 't is not the Brute they Bowe to , but the Image . The MORAL . A Publick Character is never the less to be Reverenc'd , because a Coxcomb perhaps may Carry it ; nor that Coxcomb one jot the more , save only for the sake of his Office. REFLEXION . THE Simple Vanity of this Ass is a very Pertinent Reproof to those Men that take the Honour and Respect that is done to the Character they Sustain , to be paid to the Person ; as if Mr. Constable should Assume to his Visage , the Reverence that 's paid to his Commission . There are that Interpret every Nod or Glance of Civility , in their own Favour , though it was neither Due to them , nor ever Intended them . FAB . CCCCLXXXVIII . A Dog and a Cat. THere was a Dog and a Cat brought up in the same House , from a Whelp and a Kittling , and never were Two Creatures better together ; so Kind , so Gamesome and Diverting , that it was half the Entertainment of the Family to see the Gamboles and Love-Tricks that pass'd betwixt them . Only it was Observ'd , that still at Meal-times they would be Snarling and Spitting at One Another under the Table : And what was the whole Sum of the Controversy at last , but a Dog-and-Cat-Wrangle about the Picking of a Bone , or the Licking of a Trencher ? The MORAL . Flesh and Blood does Naturally Consult its own Advantage ; and when that comes to be the Question , There 's the Bone that in some Degree or other sets all Mortals together by the Ears . REFLEXION . HERE 's a Perfect Emblem of the Practices and Friendships of the World ; for Men have their Toying Seasons , and their Pleasant Humours , as well as Dogs and Cats . We Contract Little Likings 〈◊〉 enter into Agreeable Conversations , and pass away the time so Mer●…ly and Kindly together , ( at least while that Fit of Dalliance and Diversion Lasts , ) that one would think it impossible for any thing under the Sun to Break the Intrigue ; and yet upon the throwing in any Cross Interest among 'em ; ( which is all One with the Bone under the Table , ) nay , upon a Jealous Thought , or a Mistaken Word or Look , all former Bonds are Cancell'd , the League Broken , and the Farce Concludes in Biting and Scratching one another's Eyes out . The same Figure will serve for Princes and States , Publick Persons and Private , Marry'd and Single ; People in fine of all Professions and Pretences . FAB . CCCCLXXXIX . Aristotle's Definition of a Tyrant . THere was so great Offence taken at the Definition of a Tyrant in Aristotle's Politicks , that all the Governors under the Cope of Heaven , found themselves Touch'd in the Reflexion : Insomuch that they all Met in a General Council , to take the Matter into Consideration . Those Princes ( says Aristotle ) are Tyrants , that intend their own Good , more then that of their Subjects . The Princes were so Nettled at the Scandal of this Affront , that every Man took it to Himself ; for according to that Doctrin , all the Governors upon the Face of the Earth from Adam to this Day , have been no better then Downright Tyrants . The Council was once Thinking to put Aristotle to Extremities ; but imputing it rather to the Natural Sawcyness of a Pedant , ( for there 's no Grammar for Politicks , ) then to any Malice Prepense , they made him Eat his Words , and Expound Himself ; that what he said of Tyrants , was only meant of a sort of Persecutors of Old Time , that have been now long since Extinct . The MORAL . In all General Characters of Bad Men , whether Princes , Publick Ministers , or Private Persons , Care should be taken not to Involve the Good under the same Scandal and Condemnation . There are some Principles and Methods of Government , wherein the Best and the Worst of Princes may Agree ; but then there are certain Perverse Notions of the Thing , and Corrupt Practices , that can hardly be Touch'd upon , without Engaging all Crown'd Heads in the Reproach : And 't is Dangerous Skewing upon the Errors of the Age a Man lives in . REFLEXION . THIS Fancy gives us to Understand , that Secrets of State are not properly the Bus'ness of the Schools , and in truth it is a Topick too , that does as little become the Pulpit ; for Politicks are matter of Practice rather then of Notion : Beside , that the Rules of Government and those of Religion , Abstractedly consider'd , have very little Affinity one with the other : For the Wisdom of this World , or that which we call Civil Prudence , does not at all concern it self in the Question of Virtue or of Conscience . From hence it may be Inferr'd , that Ministers of State , Priests , and Philosophers , should do well to keep to their Respective Professions , without Invading the Province one of another . Here 's a Check put upon the Definition of a Tyrant ; not so much for the False Doctrin of the Position , as for the Scandal of Exposing Majesty , by the Innuendo of so Irreverend a Truth ; for the Character of a Crown'd Head ought to be kept Sacred , let the Person be what he will. Here is likewise an other Hint of Caution to us , that in all Liberties of this Nature , we keep clear of the present Times , and be still looking another way , whatever we mean. As to the Definition of a Tyrant it self , let it be Candidly taken , and the Drift of it is this ; the common Safety of King and People is wrapt up in the Well-being of each other . The Prince intends his Own Good in that of the People ; and at the same time , the Good of the People in that of Himself ; for they Stand or Fall together : But then there 's One Tenderness of Care and Duty , and another of Personal Inclination , or ( if I may so Call it ) Infirmity ; and That 's Aristotle's Tyrant , where a Ruler Indulges his Private Appetite , and Sacrifices his People to his Passions or his Pleasures . FAB . CCCCXC . A Country-man and a Panther . A Panther had the Fortune to drop into a Pit-fall . The People came Flocking about him ; some Pelting and Battering him with Stones and Cudgels ; others Pity'd him , and threw him somewhat to Eat . Toward Night , they went All Home again , taking for granted that they should find him Dead next Morning : But in that Interim he came to Himself again , and gave 'em the Slip : And upon getting Loose , he made such Havock both with Man and Beast , that the whole Country , Friend and Foe , were all in Dread of him . The Panther finding the Fright so General , call'd out to 'em , and told them ; So many of ye ( says he ) as were Kind to me in the Pit , set your Hearts at Rest , for I 'll not Hurt a Creature of ye now I'm at Liberty . I have not forgotten who they were that gave me Bread , and who threw Stones at me ; and I 'm an Enemy only to those that were Enemies to me . The MORAL . There 's no Creature so Wild and Savage , but it may be wrought upon and Reclaim'd by Good Offices and Benefits ; to the shame of that part of Mankind , that returns Evil for Good , and is yet to Learn Humanity from the Beasts of the Forrests . REFLEXION . HERE 's a Reproof to the Practices of Ungrateful Men , under the Figure of a Grateful Beast : A Grateful , and I might have said a Generous Beast , in being kind to those in their Distress , that had been so to Him in His. How much Worse then Brutes are those Men then , that owe the Best Blood in their Veins to the Bounty of their Friends and Patrons , and yet after Raising them from the very Dunghil to Honours and Fortunes , are the forwardest to Insult upon their Supporters and Masters , when they see 'em in any Calamity ; and to add Affliction to Affliction ! Now to Pursue the Fable , Here 's a Common Enemy , in Appearance , at the Mercy of the People about him ; some Beat him , others take Pity of him : He comes afterward to make his Escape , and Distinguishes his Enemies from his Friends , by Destroying the One , and Sparing the Other . Shall we call the One a Judgment now , and the other a Providence ; as if the Outrage had been a Fault , and the Pity a Meritorious Act of Good Nature ? The Moral will hold good in both Respects ; for let the Judgment or the Execution of Death be never so Just , it is yet Barbarons , Inhuman and Unwarrantable to Aggravate the Suffering with Insolence , Contumely , Malice and Reproach : And so for the Tenderness on the other hand , 't is a softness Inseparable from the Genuine Impulse of a Reasonable Being : For the Compassion is a Laudable Benignity of Disposition , though Exercis'd upon a Beast . FAB . CCCCXCI . A Mastiff and an Ass. THere was a Huge Bear-Dog , and an Ass laden with Bread upon a Long Journey together : They were Both very Hungry , and while the Ass was Grazing upon Thistles by the Way-side , the Dog would fain have been Eating too for Company , and Begg'd a Bit of Bread of him . The Ass made him Answer , that if he were Hungry , he might e'en do as he did ; for he had no Bread to spare . While this pass'd , up comes a Wolf toward them . The Ass fell a Trembling , and told the Dog , he hop'd he would stand by him if the Wolf should set upon him . No , says the Dog , they that will Eat Alone , shall e'en Fight Alone too , for me : And so he left his Fellow-Traveller at the Mercy of the Wolf. The MORAL . Common-Defence and Preservation , is the Main End of Society , and the Great Benefit we receive by Ioining in 't : We Love One Another , because we are the better for One Another ; and it is the Interest that Supports us in the Duty ; when that Reciprocal Kindness sails , as we see here in the Dog and the Ass , the League drops to Pieces . REFLEXION . ONE Good Turn we say , requires Another ; and it may be added , that one Shrewd Turn Deserves and Provokes Another . The Asses want of Charity in One Minute , cost him his Life in the next ; and he was paid in his Own Kind too , in the return of One Scom for Another . It was an Offence against the very Laws of Nature , and Society , and the Punishment Consequently was Providential and Just. He that shews no Compassion , shall find None . FAB . CCCCXCII . A Laconique Try'd and Sentenc'd . IT was the Ill hap of a Learned Laconique , to make use of Three Words , when Two would have done his Business : The Matter was so Foul , and the Fact so clearly Prov'd upon him , that being Cited before the Senate , he was Heard and Condemn'd to Read over Guicciardines War of Pisa from End to End , without either Eating or Drinking 'till he had gone through it . The Poor Man fell into so Desperate an Agony before he could get over One Single Leaf on 't , that he threw himself upon his Face , Imploring the Mercy of the Court , though 't were but to change his Punishment : They might send him to the Gallies , he said , or if it were to Flay him Alive , or Bury Him betwixt Four Walls , and he should ever acknowledge it as an Act of Clemency ; but for a Man of Brains and Thought , to Trouble his Head with such a deal of Tedious Trash and Pedantry , the Torment he said , of Perillus's Brazen Bull , was Nothing to 't . The MORAL . Time is Life , and Life is Precious : 'T is short enough at Best ; but the more we Contract our Talk and our Bus'ness , the more we have on 't . Wherefore it is Great Wisdom to Couch all we have to do , in as Narrow a Compass as possible . The Killing of a Man with many Words , is only Another sort of Murder , out of the Reach of the Law. REFLEXION . THIS Emblem bids us Husband our Time , and bring the Bus'ness of Life into as Narrow a Compass as we can ; for we have a great deal to do . 'T is in effect , so much Life Lost , as we squander away in more Words then needs , and in the Exchange of Idle and Impertinent Discourses : Beside the Mortification of a Tedious Talker . The Figure is carry'd to the Heighth , in the Representation , both of the Crime and of the Punishment ; over and above the Equity of Tormenting the Tormentor of Others in his own kind , as Phalaris Sentenc'd Perillus to be Burnt in his Own Bull. FAB . CCCCXCIII . Matchiavel Condemn'd . NO Man ever had a Worse Name in the World for a Promoter of Seditious and Atheistical Politicks , then Nicholas Matchiavel the Florentine : Insomuch , that he was Banish'd , not only the Conversation , but the very Libraries of all Learned Men , upon pain of being Burnt for his Pestilent Doctrins , wherever he should be taken ; and a Severe Punishment inflicted over and above upon any Man that should presume to Comfort , Abet , or Receive him . It was his Fortune after this , to be found upon a Search , in the Corner of a Friends Study , and to be made a Pris'ner ; and then in course to Undergo a Sentence according to the Decree . But all these Formalities notwithstanding , he was yet by the Extraordinary Favour of his Judges , upon his Humble Petition for a Hearing , admitted to his Defence , which was to this following Effect . He made no Difficulty of Confessing the Fact , and of Acknowledging himself the Publisher of Pernicious and Execrable Positions ; but withal , says he , no Mortal upon the Face of the Earth , has a Greater Abhorrence for those Desperate Maxims then my self . As to the Inventing of those Tenets , he made Protestation , that he had no Hand in 't at all , and that the Political Part of his Discourses , was only Copy'd out of the General Practices and Councils of Christian Princes ; and that if they pleas'd , he was ready to Instance in the very Presidents . After this , he appeal'd to the Justice of the Bench , whether it were not very hard to make it Mortal , for One Man to write the Naked History of a thing done ; and at the same time to allow the very Doing of it to be Praise-worthy in Another . This Plea had brought him off , but for a Fresh Accusation that was Immediately started against him ; which was , that he was Taken in the Dark One Night among a Flock of Sheep , putting Dogs Teeth into their Mouths , which must enevitably be the Ruin of the Shepherds ; for it could never be Expected that the whole Flock would ever submit to the Government of One , if it had either Teeth , Wit or Horns . Upon the Proof of this Charge , he was Deliver'd up immediately to Justice , and the Law Executed upon him . The MORAL . The Secrets of Government ought not to be Touch'd with Unwash'd Hands , and Expos'd to the Multitude ; for upon Granting the People a Priviledge of Debating the Prerogatives of Sovereign Power , they will Infer Naturally enough a Right , and a Title to the Controlling and the Over-ruling of it . REFLEXION . HE that Exposes the Arts of Government to the People , does in Effect Appeal to 'em , and give the Multitude some sort of Right to Judge of , and to Censure the Actions of their Superiors . For what is any thing Publish'd for , but to be Read , and to lve consequently at the Mercy of the Reader how to Understand it ? As if the Author should say , Gentlemen , here 's a Scheme of Politicks submitted to your Grave Consideration , pray'e what 's your Opinion on 't ? Can any Body think , that in a Question of State Exhibited after this manner , the Mobile will not determine in their Own Favour , and clap what Bias upon the Proposition they themselves please ? So that let the Matter be Handled never so Tenderly , 't is a main Point lost yet ; the very Admittance of the Common People into the Council , and Allowing them to be of the Quorum . Matchiavel Excuses himself well enough , as to any thing of Malice in his Discourses , for ( says he ) these Maxims are none of My Invention , neither has any Man living a Greater Abhorrence for those Poysonous Doctrins then my Self ; but my Writings are onl yHistorical Notes and Abstracts drawn from the Life of an Universal Practice . Now the Hazzard and the Mischief is this , that in all these Cases , Men are apt to take Things by the wrong Handle , and raise Arguments for their Own Advantage . And that 's the Moral of Matchiavel's putting Dogs Teeth by Night into the Mouths of the Sheep : That is to say , 't is a Sly way of Irritating Subjects to fall foul upon their Rulers , which certainly is a Crime Unpardonable in any State. FAB . CCCCXCIV . A Dispute betwixt a Doctor , a Uint'ner , and a Botcher . THere was a Vint'ner and a Botcher Challeng'd a Doctor of Divinity to a Tryal of Skill in his own Trade . He Ask'd them by whom they 'd be Try'd ? They 'd be Try'd by the Text they said . The Thing was Agreed , and the Time Set , and so they brought their Geneva Bibles along with them . The Doctor told them by way of Preface , that though St. Paul fought with Beasts at Ephesus , it was not the Fashion for his Followers to Fight with Beasts in England ; and therefore if they could not prove themselves to be Men , he 'd have nothing to do with them . They stood upon their Pantoufles , that Men they were , and that Men he should find 'em to be ; and they were ready to cast the Cause upon that Issue . That 's well , says the Doctor to One of 'em , and pray'e what are you for a Man in the First Place ? I am a Vint'ner , says t'other . Very Good , quoth the Doctor , and do you ever put New Wine into Old Bottles ? Yea , I do so , says the Vint'ner . Then , says the Doctor , You are no Man ; for the Text says , that No Man putteth New Wine into Old Bottles . I shall now come to your Companion ; Pray'e will you tell me Friend , what are you for a Man ? I am says t'other , a Taylor , alias a Botcher . I suppose quoth the Doctor , Put the Case now that my Doublet were out at the Elbows , and I have no more of the Old Cloth to Patch it up withal , could you Mend it d' ye think ? Ye , quoth the Botcher , I could get New Cloth to Mend it . Why then , says the Doctor , You are no Man neither ; for you shall find it in Another Text , that No Man putteth new Cloth into an Old Garment , so that you are both Beaten here at your own Weapons ; for here are Two Texts to Prove that You Two are No Men ; which is but according to your own Rule and Method of Interpreting Scripture . The MORAL . This Fable strikes at the Ridiculous License of Prophane Intermedlers in Holy Matters ; that is to say , a sort of Illiterate Enthusiasts , and Mechanicks , that without either Authority or Skill , will be Correcting Magnificat , and setting up the Phantome of New Lights against the Doctrin of Christ and his Apostles . REFLEXION . THE Wisdom of the Law will not suffer any Man to Exercise a Trade that he has not serv'd his Time to ; and a Body would think that the Reason of this Provision should hold as well in Divinity , as in Manual Crafts ; for Revelations at this time of the Day , are as much out of Date as Miracles . This Comical Whimsy may serve in General for a Reproof to Bold and Ignorant Pretenders in matters that they do not Understand ; and so to those also that Confidently Usurp upon other Mens Provinces , without any Right or Call to the Function . What are the Freaks in fine , of these Religionaries , but Fits of the Spleen , and the Fumes of a Dark Melancholy , Cover'd under the Name and Pretence of Divine Gifts and Graces ? They 'l Cap ye Texts , as School-Boys Cap Verses ; and in Defiance of all the Extraordinary Cases , the Figures , Types , Allegories , and Parables that are so frequent in Holy Writ , every thing must be Understood too , as the Doctor has Turn'd it here upon the Vint'ner and the Botcher , according to the Letter . They 'l draw ye a Warrant for the Murdering of Kings , from the Example of Ahab and Benhadad . An Authority for Couzening their Neighbours , from the Israelites Robbing the Egyptians . In One Word , they shall Overturn all the Principles of Human Society , Morality , and Religion it self , and shew ye a Text for 't : And upon the whole matter , what is the Conscience of these People more at last , then Fancy and Illusion ? They Contend for they know not what , like the Two Fellows that went to Loggerheads about their Religion ; the One was a Martinist he said ; the other said that all Martinists were Hereticks , and for his part he was a Lutheran : Now the Poor Wretches were both of a Side , and Understood it not . As for the Bus'ness of Learning and Common Sense , they call it the Wisdom of this World , and effectually make it a Heavenly Grace to be an Egregious Coxcomb . There was an Honest Simple Trades-man , wonderfully Earnest with the Parson of the Parish to know what the Forbidden Fruit was ; as if there had been no more in 't , then whether 't was a Kentish or a Kirton Pippin . The Good Man told him , that it was an Apple , and that Adam's Eating of it , brought all his Posterity under a Sentence of Condemnation . T'other said it was so hard a Case , that in reverence to the Divine Mercy , he thought himself bound to question the whole Story . This Liberty of Retailing Divinity by the Letter , is the very Root of Infidelity and of all Heresies , nay of Atheism it self . For when People have been Beating their Brains about a Difficulty , and find they can make Nothing on 't , they are apt to think there 's Nothing in 't ; for the Mystery's Lost to Him that stands Poring only upon the Letter . FAB . CCCCXCV . There 's no To Morrow . A Fellow had got a Wench in a Corner ; and very Earnest they were upon the Text of Encrease and Multiply ; but the Gipsy stood upon her Points forsooth ; She d not be Towz'd and Tumbled at that Rate , i'faith not She. In fine , No Peny , No Pater-Noster ; and there was no Good to be done unless he would Marry her . The Poor Devil was under a kind of Duresse ; and for brevity sake , promis'd her , with a Bloody Oath , that he would Marry her to Morrow . Upon this Assurance , they Sign'd and Seal'd . The next Day they met again , and the Next to that ; and so Every Next Day , for a matter of a Fortnight after ; and the Love went on to the Tune of To Morrow , and To Morrow still . But the Girl finding her Self Fool'd , and put off thus from One to Morrow to Another , fell in the Conclusion to Expostulating with him upon the Matter . Did not yon Swear , Yesterday , says she , and Yesterday , and I know not how many Yesterdays , that you 'd Marry me to Morrow ? Yes my Dear , says the Spark , I did Swear so ; and I do now Swear it all over again too , and thou shalt find me as good as my Word . Ay , but hark ye , says the Lass , is not to Day to Morrow ? No my Heart , says the Gallant again , that 's thy Mistake ; for there are No to Morrows ; People are apt to Talk of 'em indeed , but they never come , for Life it self is but the Time Present . The MORAL The Sparks Case here in the Fable , of to Morrow and to Morrow , is Every Man's , and Every Days Case in the World ; and we do the very same Thing with God Almighty , that this Blade does with his Mistress , we Promise , and Put-off , and Perform Nothing . REFLEXION . Whoever Reads and Considers this Emblem , will find it to be his own Case ; we promise , and we put-off , and we sin , and we go on Sinning : But still as our Conscience Checks us for 't , we take up Faint Purposes , and Half Resolutions to do so no more , and to lead a New Life for the future . Thus with the Young Fellow here , we Indulge our Selves in our Pleasures from Time time ; and when we have Whil'd away our Lives , Day after Day , from One to Morrow to Another , that same to Morrow never comes . This is the Sluggard's Plea and Practice ; the Libertines ; the Miser's ; and in short , whose is it not ? Now if Men would but Consider the Vanity and the Vexation of a Lewd Course of Life ; the Impiety first of Entring into Vows , which they intend Before-hand not to Perform , and afterward of Breaking them ; the Folly and the Presumption of Undertaking for any thing that is wholly out of our Power ; the Necessity of Emproving every Moment of our Lives ; the Desperate and the Irreparable Hazzard of Losing Opportunities ; People would not venture Body and Soul upon the necessity of a Procrastinated Repentance ; and Postpone the most uncertainty Duties of a Man , and of Christian . For there 's no to Morrow , nor any thing in truth , but the Present Instant that we can call our Own. FAB . CCCCXCVI . A Lady in Trouble for the Loss of a Set of Horses . A Certain Lady , that was fall'n under Great Tribulation for the Loss of a very fine Set of Horses , went Raving up and down like a Mad Woman from Place to Place , and Every Body must be Tir'd with the History of her Misfortune . Well , says She , they were the best Natur'd Poor Wretches ; they 'd look at Me so Kindly still when I came to take Coach ; to say Nothing of the Value of them , really I cannot think my self safe with other Horses . And at this rate , she went on , Amplifying upon the Affliction , while her Friends and Relations on the other Hand , were not wanting to Ply her upon the Ordinary Topiques of the Transitory State of Mortals . But when they had proceeded as far with her as their Religion and Philosophy could Carry them , and found that she was not to be Comforted ; Why truly Madam , says One of her Confidents , this is a very great Tryal , but since they are gone , and that there 's no Recalling of them , I hope your Ladyship does not think 'em too Good for Him that Has ' em . The MORAL . We are more Sollicitous for our Horses and our Dogs , then we are for our Souls , our Friends , or our Children ; and therefore it was well enough turn'd upon the Lady here toward the bringing of her to her self again , to Mind her , that there was neither Heaven nor Hell in the Case of Losing a Set of Horses . REFLEXION . THIS Fancy looks at First Blush , as if it Border'd a little upon Prophaneness ; but if it be Taken by the Right Handle , it will bear the Moral of a most Christian , a Necessary , and a Seasonable Check to those People that deliver up themselves to the Transports of Extravagant Passions for Trifles : As it was the Case of a Lady that kept her Bed for the Loss of a Favourite-Puppy she had . Her Friends came to Condole with her upon the Tydings of some Dismal Calamity that had Befall'n her , and ask'd her very tenderly what terrible Misfortune it might be , that she laid so heavily to Heart ? Only , says she , the Greatest Affliction ( I thank the Lord for 't , ) that ever befel Me since I was Born : My Pretty Pearl is Dead . Alas , Madam ( says One of the Condolers , ) Why you have lost a very Good Husband . That 's True , says T'other , but the Lord may send me such Another Husband ; I shall never have such Another Puppy . These Impetuous Violences , are no News to any Man that has Observ'd and Study'd the Infirmities of here and there One perhaps of that Fair and Frail Sex. But we must not Imagine at last , because the Moralist has made it a Womans Case in the Story , that we our Selves are not Guilty Every Man of us , in some sort or other , and in a Thousand Instances , of the same Weaknesses and Mistakes , even in the Ordinary Course of Human Life ; for what 's the Doctrin of all this upon the main , but a Rebuke to those that set their Affections too much upon the things of this World , and consequently too little upon Matters of Greater Moment ; with him that upon the Firing of his House , was so Overjoy'd for the Saving of his Plate , Linne , Paintings , Hangings , and other Rich Moveables , that he never so much as thought of his only Child all this while that was Burnt in the Cradle . Every Man has his Feeble , as they call it ; One Man 's Weak side is Ambition ; Another's Avarice , Malice , Envy , Revenge , Pride , Vain-Glory ; and some again are so wholly taken up with the Pleasures of Wine , Women , Jolly Company and Good Cheer , as if all the Faculties of their Reasonable Souls had been only given them to Subminister to their Appetites . The very World it self , in One Word , is but a Moor-Fields Colledge of People that r●…n Mad for Common Disappointments . FAB . CCCCXCVII . The Hypocrite . THere happen'd a Discourse in very Good Company , upon the Subject of Religion and Hypocrisy ; and how hard a Matter it was , in the Case of an Artificial Disguise , to know the One from the other ; though the Scripture Allows us , and in truth Obliges us , to Judge of the Tree by its Fruits . Well , says One to his Next Man , Do you know such a Person ? Oh very well , says t'other ; he 's one of the Holiest Men to Heaven-ward that ever you met with , but the Arrantest Rascal among his Neighbours in the whole Parish . The MORAL . 'T is not the Name , the Semblance , or the Ostentation of Religion and Holiness that will Attone for the Abuse on 't : In making God the Author , the Director and the Abettor of those Flagitious Villanies in Christians , that Pagans Themselves would have an Abhorrence for . But when All comes to All , a Knave in his Practice , is a Knave in his Heart too . REFLEXION . THE Hypocrite is but the Devil himself with a Glory about him , in the Shape of an Angel of Light ; and as it is no easy Matter to Distinguish the One from the Other ; so 't is a thing of a most Desperate Consequence to Mistake them ; and the Question will be this at last , How to Reconcile the Offices of Charity and Prudence . The One bids us believe and hope the Best ; the Other bids us provide against the Worst . Now it is not for Nothing that the Holy Ghost it self has Denounced so many Woes against this sort of Impostors ; and Inculcated over and over so many Cautions how we have any thing to do with them ; which is no other then a Declaration of an Abhorrence of these People , and a plain Intimation of the Danger of being Deluded and Impos'd upon , under the Mask of Religion both in One. There 's no Cruelty , no Fraud , no Violence , no Oppression , that is not acted under a Colour of Divine Authority , Impulse and Direction . Churches are Robb'd and Prophan'd ; Princes Depos'd and Murder'd ; Religion and Morality , with all the Principles of Virtue and Common Honesty , are Overturn'd ; and the Name of God himself is made Use of , as a Principal and as a Witness to the Impiety , in a Defyance to all the Dictates of Heaven and Right Reason : And all this is but a Preachment upon the Text at last , of Fear God and Keep his Commandments . When a Kings Head is to be struck off by his own Rebellious Subjects , 't is brought on commonly with the Prologue of a Fast , which in the Style of the Holy Intrigue , is call'd a Seeking of the Lord. This Work and Iudgment of God ( though it be Secret , ) must be done with Great Gravity , ( says Iames Melvil , by way of Preface to the Murder of Cardinal Beaton . ) Vive l' Evangile , was the Word to several of the Massacres in France . 'T was often in the Mouth of a Lady , Zealous in her way , with Deep Protestations , that She had rather lye with Forty Men , then go to One Mass : Nay , and I have heard of Tenants too , that Resus'd to pay their Landlord his Rent , unless he could shew a Text for 't . Here 's enough said to set forth the Character of an Hypocrite , so as to Answer the Morality that is Couch'd under this Figure ; but the great Difficulty will be the Steering of a Middle Course , betwixt Believing too Much , and too Little : That is to say , betwixt taking a Good Man for an Hypocrite , and an Hypocrite for a Good Man. We are to have a Reverence for the very Appearances of Piety ; but whenever we find the Holy Man to God-ward , to be no better then a Iuggling Knave among his Neighbours , that 's the very Hypocrite that we find Stigmatiz'd among the Scribes and Pharisees in the Holy Gospel . FAB . CCCCXCVIII . The Conscientious Thieves . THere was a Knot of Good Fellows that Borrow'd a small Sum of Mony of a Gentleman upon the King's High-way : When they had taken All they could find ; Dam ye for a Dog , says One of the Gang , You have more Mony about you Sirrah , some where or other . Lord , Brother , says One of his Companions , can't ye take the Gentleman's Mony Civilly , but you must Swear and call Names ! As they were about to Part , Pray by your favour Gentlemen , says the Traveller , I have so many Miles to go , and not One Peny in my Pocket to bear my Charges ; you seem to be Men of some Honour , and I hope you 'l be so Good as only to let me have so much of my Mony back again , as will carry me to my Journeys End. Ay , Ay , the Lord forbid else , they cry'd , and so they Open'd One of the Bags , and bad him Please Himself . He took them at their Word , and presently fetch'd out a Handful , as much as ever he could Gripe . Why how now , says One of the Blades , Ye Confounded Son of a Whore , Ha' ye no Conscience ? The MORAL . 'T is a Notable Trade that many People drive in the World , of pretending to make a Conscience of One Sin , and taking out their Penn'orths in Another . Some there are that Commute Swearing for Whoring , as if the Forbearance of the One , were a Dispensation for the Committing of T'other . We have heard of Others too , that have been strict Observers of the Lords Day , and yet made no Scruple at all of Robbing the Lord's Altars . But a Good Christian and an Honest Man , must be All of a Piece ; and these Inequalities of Proceeding , will never hold Water . REFLEXION . 'T IS just with Publick Thieves , as 't is with Private : A Pretended Necessity sets them both at Work , and a Pretended Religion or Conscience brings them off when they have done . This is no more then what we our selves have found within the Memory of Man , to be Literally and Historically True ; when that , which in those Days past for the Law of the Land , was in Effect no other then the Law of the Road ; and the One had as Much and as Little to say for it self as the Other . There are Political Bands of Robbers , as well as the Iacks and the Toms that are Cry'd in Gazettes ; and they fall both of them under the Regulation of the same Mystery and Trade . The Poor Man here that was Robb'd Himself , was Charg'd Effectually with Robbing the Thieves , upon a Suspicion , that he had Reserv'd some small Pittance of his own Mony , to his own Use , which they accounted a Defrauding of the Publick . Now we have seen this to be the Sense and Discipline of the State , as well as of the Pad ; and 't is as Broad as 't is Long at last , whether a Man be Undone by a Cabal of Sharpers in Committee of Safety , or by a Troup of Canary Birds upon Newmarket Heath . Nay , and the Parallel runs upon All Four , a little further too ; Can't you take the Gentlemans Mony Civilly ? says the Spark : That is to say , Cannot you play the Rogue Demurely , as if Butter would not melt in your Mouth , and pick an Honest Gentlemans Pocket with a Pater-Noster betwixt your Teeth ? Cannot you Plunder , Sequester , Decimate , Draw , Hang and Quarter in the Fear of the Lord , but you must Blaspheme and Call Names ? Is it not enough that you are Discharg'd by the very Privilege of your Profession , from the Bondage of Subjection and Obedience to Parents Natural or Civil ? Is it not enough that you may Kill , Whore , Steal , Backbite , Covet , and make Bold in short , with all the Commands of the Second Table , but you must be Breaking in upon the Former ? Thus goes the World ; the Little Thieves Hang for 't , while the Great Ones Set upon the Bench ; and there 's a Cloak of Conscience still thrown over both Pretensions , to Cover , and to Consecrate the Cheat. FAB . CCCCXCIX . The Trepanning Wolf. THere 's a Story of a Man of Quality in Ireland , that a little before the Troubles there , had Wall'd in a piece of ground for a Park , and left only One Passage into 't by a Gate with a Portcullis to 't . The Rebellion brake out , and put a stop to his Design . The Place was Horribly Pester'd with Wolves ; and his People having taken one of 'em in a Pit-Fall , Chain'd him up to a Tree in the Enclosure ; and then planted themselves in a Lodg over the Gate , to see what would come on 't . The Wolf in a very short time fell a Howling , and was Answer'd by All his Brethren thereabouts , that were within Hearing of it ; insomuch that the Hububb was Immediately put about from One Mountain to Another , till a whole Herd of 'em were gotten together upon the 〈◊〉 ; and so Troup'd away into the Park . They were no sooner in the Pound , but down goes the Portcullis , and away Scamper'd the VVolves to the Gate , upon the Noise of the Fall on 't . When they saw that there was no getting out again , where they ●…ame in , and that upon Hunting the whole Field over , there was no Possibility of making an Escape , they fell by Consent upon the Wolf that drew them In , and Tore him all to Pieces . The MORAL . Any Man that has but Eyes in his Head , and looks well about him , will find this Exploit of the Wolves , to be no more then the common Practice of Vindictive Flesh and Blood , on the One Hand , and the common Fate of Publick Incendiaries on the Other . REFLEXION . 'T IS with Men , as 't is with Beasts , in the Case of this Wolf. We do naturally Hate the Instruments of our Ruin : And it matters not much neither , as to the Event of the thing , whether it be by Chance or by Choice ; for it seldom succeeds better , where the Advice or the Instigation of One Man , draws on the Destruction of Many . There 's a Great Difference 't is true , betwixt the Works of Malice , and those of Misadventure , but the Mischief is still the same ; for he that 's Undone , is equally Undone , whether it be by a Spitefulness of Forethought , or by the Folly of Oversight , or Evil Counsel . The Wolf at the Staks , had no Design upon his Brethren in the Woods ; and the Wolves in the Wood had as little Design upon their Brother at the Stake ; but One was in Distress , and call'd out for Help , while the other Associated , and came in to his Relief . But after they were once In , they were all Involv'd in the same Common Fate : And when the Herd found themselves Hamper'd , and that they could not gain their Ends , they came to a Resolution , One and All , in a Generous Indignation to take their Revenge . The Freak of the French Farce comes as Pat as is possible to the Earnest of this Moral : The Plot of it was a Grammar-School ; the Master setting his Boys their Lessons , and their Exercises , and a Loobily Country Fellow putting in for a part among the Scholars . Well , says the Master , I am just going out of Town for Four or Five Days , wherefore Pray'e be sure ye be Good Boys , till I come back again ; and so he took Horse and away . He had no sooner turn'd his Back , but there were they at it Helter Skelter , throwing Books at one anothers Heads , and Playing such Reaks , as if Hell were broke Loose among ' em . In this very Interim , the Master Bolts in upon them , and Surprizes them : In short , he inquires into the Riot , and takes the whole School to Task One by One , about the Occasion of this Uproar . I 'd have been Quiet , says One , if it had not been for Him ; and I 'd ha' been Quiet , says T'other , if he 'd ha' let me Alone . So that in fine , ( all Pointing at the same Person , ) the Poor Country Fellow was taken up and Lash'd upon the Stage , and all the rest Forgiven . FAB . CCCCC . A Miller and a Rat. A Miller took a Huge Over-grown Rat in his Meal Tub ; and there was He laying the Law to him about the Lewdness of his Life and Conversation , and the Abominable Sin of Stealing ; but your Thieving says he , is now come Home to ye , and I shall e'n leave Honest Puss here to reckon with ye for all your Rogueries . Alas Sir , says the Poor Rat , I make no Trade on 't ; and the Miserable Pittance that I take , is only from Hand to Mouth , and out of Pure Necessity to keep Life and Soul together : As the Rat Pleaded Hunger on the One Hand , the Miller threw the Matter of Conscience and Honesty in his Teeth on the Other , and Preach'd to him upon the Topick of a Political Convenience , in making such Pilfering Knaves Examples for the Publick Good. Well , Sir , says the Rat once again , but pray will you Consider for your own sake , that this is your own Case ; and that You and I are both Corn Merchants , and of the same Fraternity ; Nay , and that for One Grain that I take , you take a Thousand . This is not Language , cries the Miller , in a Rage , for an Honest Man to Bear ; but the best on 't is Sirrah , Your Tongue 's no Slander : So he turn'd the Cat Loose upon him to do that which we call in the World an Execution of Iustice. The MORAL . 'T is a piece of Market Policy , for People of a Trade to bear hard One upon another , when it comes once to the Question betwixt a Couple of Knaves , which is the Honester Man of the Two. REFLEXION . THERE are no Greater Atheists under the Sun , then that sort of People th●…t Distinguishes it self from other Men by the Name of the Godly , and the Ungodly Party : No Arranter Hypocrites in Hell , then those that told the Sons of Levi they took too much upon them , but that the Congregation was Holy Every Man of 'em , and the Lord was among them . Divine Vengeance cut them off we see , Flagranti Crimine , for the Earth Open'd her Mouth and Swallow'd them up , Them and their whole Party , and they went down Alive into the Pit. No People so Unmerciful to Poor Little Whores , and Thieves , as Rich Great Ones . The Griping Usurer Inveighs against Extortion ; Church-Robbers against Sacrilege ; the most Insupportable of Tyrants , Exclaim against the Exercise of Arbitrary Power ; and none so Fierce against the Sin of Rebellion , as the most Execrable of Traytors Themselves . Thus we find it in these Instances ; and the same Pharisaical Spirit runs through the whole Roll of our Darling Iniquities . The Miller is brought in here Preaching against Stealing ; and it is upon the whole Matter an Unaccountable Truth , that we do all Naturally pretend the Greatest Aversion to that Lewdness in Another , which we most Indulge in our Selves . This is it that we call Crying Whore First ; as if the Impudence of Out-facing the Wickedness , were some sort of Attonement for the Scandal of it . FINIS .