FABLE XLI.
THE HARES AND FROGS IN A STORM.]
Upon a great storm of wind that blew among the trees and bushes, andmade a rustling with the leaves, the Hares (in a certain park wherethere happened to be plenty of them) were so terribly frighted, thatthey ran like mad all over the place, resolving to seek out some retreatof more security, or to end their unhappy days by doing violence tothemselves. With this resolution they found an outlet where a pale hadbeen broken down, and, bolting forth upon an adjoining common, had notrun far before their course was stopped by that of a gentle brook whichglided across the way they intended to take. This was so grievous adisappointment, that they were not able to bear it; and they determinedrather to throw themselves headlong into the water, let what wouldbecome of it, than lead a life so full of dangers and crosses. But, upontheir coming to the brink of the river, a parcel of Frogs, which weresitting there, frighted at their approach, leaped into the stream ingreat confusion, and dived to the very bottom for fear: which a cunningold Puss observing, called to the rest and said, 'Hold, have a care whatye do: here are other creatures, I perceive, which have their fears aswell as us: don't then let us fancy ourselves the most miserable of anyupon earth; but rather, by their example, learn to bear patiently thoseinconveniences which our nature has thrown upon us.'
APPLICATION.
This fable is designed to show us how unreasonable many people are forliving in such continual fears and disquiets about the miserableness oftheir condition. There is hardly any state of life great enough tosatisfy the wishes of an ambitious man; and scarce any so mean but maysupply all the necessities of him that is moderate. But if people willbe so unwise as to work themselves up to imaginary misfortunes, why dothey grumble at nature and their stars, when their own perverse mindsare only to blame? If we are to conclude ourselves unhappy by as manydegrees as there are others greater than we, why then the greatest partof mankind must be miserable, in some degree at least. But, if they whorepine at their own afflicted condition, would but reckon up how manymore there are with whom they would not change cases, than whosepleasures they envy, they would certainly rise up better satisfied fromsuch a calculation. But what shall we say to those who have a way ofcreating themselves panics from the rustling of the wind, the scratchingof a Rat or Mouse behind the hangings, the fluttering of a Moth, or themotion of their own shadow by moonlight? Their whole life is as full ofalarms as that of a Hare, and they never think themselves so happy aswhen, like the timorous folks in the fable, they meet with a set ofcreatures as fearful as themselves.
FABLE XLII.
THE FOX AND THE WOLF.]
The Wolf having laid in store of provision, kept close at home, and mademuch of himself. The Fox observed this, and thinking it somethingparticular, went to visit him, the better to inform himself of the truthof the matter. The Wolf excused himself from seeing him, by pretendinghe was very much indisposed. All this did but confirm the Fox in hissuspicions: so away he goes to a shepherd, and made discovery of theWolf; telling him, he had nothing else to do but to come with a goodweapon and knock him on the head as he lay in his cave. The shepherdfollowed his directions, and killed the Wolf. The wicked Fox enjoyed thecave and provisions to himself, but enjoyed them not long; for the sameshepherd passing afterwards by the same hole, and seeing the Fox there,dispatched him also.
APPLICATION.
This fable seems to be directed against the odious trade of informing.Not that giving information against criminals and enemies of the publicis in itself odious, for it is commendable; but the circumstances andmanner of doing it oftentimes make it a vile and detestable employment.He that accuses another merely for the sake of the promised reward, orin hopes of getting his forfeited estate, or with any other suchmercenary view, nay, even to save his own life, whatever he gets by thebargain, is sure to lose his reputation: for, indeed, the most innocentcompany is not safe with such a one in it, nor the neighbourhood securein which he lives. A villain of his stamp, whose only end is getting,will as soon betray the innocent as the guilty: let him but know wherethere is a suspected person, and propose the reward, and he will scarcefail to work the suspicion up to high-treason, or be at a loss to givesufficient proofs of it. We have no small comfort concerning this sortof people, when we consider how improbable it is that they should thriveor prosper long in their ill-gotten possessions. For he that can betrayanother for the sake of a little pelf, must be a man of such badprinciples, that it cannot be for the interest of any community tosuffer him to live long in it. Besides, he himself will not becontented with one single villany; and there is no fear but he willprovoke justice to hurl down upon his head at least as great a calamityas he, by his malicious information, has brought upon another.
FABLE XLIII.
THE DOG AND THE SHEEP.]
The Dog sued the Sheep for a debt, of which the Kite and the Wolf wereto be judges. They, without debating long upon the matter, or making anyscruple for want of evidence, gave sentence for the plaintiff; whoimmediately tore the poor Sheep in pieces, and divided the spoil withthe unjust judges.
APPLICATION.
Deplorable are the times when open barefaced villany is protected andencouraged, when innocence is obnoxious, honesty contemptible, and it isreckoned criminal to espouse the cause of virtue. Men originally enteredinto covenants and civil compacts with each other for the promotion oftheir happiness and well-being, for the establishment of justice andpublic peace. How comes it then that they look stupidly on, and tamelyacquiesce, when wicked men pervert this end, and establish an arbitrarytyranny of their own upon the foundation of fraud and oppression? Amongbeasts, who are incapable of being civilized by social laws, it is nostrange thing to see innocent helpless Sheep fall a prey to Dogs,Wolves, and Kites: but it is amazing how mankind could ever sink down tosuch a low degree of base cowardice, as to suffer some of the worst oftheir species to usurp a power over them, to supersede the righteouslaws of good government, and to exercise all kinds of injustice andhardship, in gratifying their own vicious lusts. Wherever suchenormities are practised, it is when a few rapacious statesmen combinetogether to get and secure the power in their own hands, and agree todivide the spoil among themselves. For as long as the cause is to betried only among themselves, no question but they will always vouch foreach other. But, at the same time, it is hard to determine whichresemble brutes most, they in acting, or the people in suffering them toact, their vile selfish schemes.
FABLE XLIV.
THE PEACOCK AND THE CRANE.]
The Peacock and the Crane by chance met together in the same place. ThePeacock erecting his tail, displayed his gaudy plumes, and looked withcontempt upon the Crane, as some mean ordinary person. The Crane,resolving to mortify his insolence, took occasion to say, that Peacockswere very fine birds indeed, if fine feathers could make them so; butthat he thought it a much nobler thing to be able to rise above theclouds, than to strut about upon the ground, and be gazed at bychildren.
APPLICATION.
It is very absurd to slight or insult another upon his wanting aproperty which we possess; for he may, for any thing we know, have asjust reason to triumph over us, by being master of some good quality ofwhich we are incapable. But, in regard to the fable before us, thatwhich the Peacock values himself upon, the glitter and finery of dress,is one of the most trifling considerations in nature; and what a man ofsense would be ashamed to reckon even as the least part of merit.Indeed, children, and those people who think much about the same pitchwith them, are apt to be taken with varnish and tinsel: but they whoexamine by the scale of common sense must find something of weight andsubstance, before they can be persuaded to set a value. The mind whichis stored with virtuous and rational sentiments, and the behaviour whichspeaks complacence and humility, stamps an estimate upon the possessor,which all judicious spectators are ready to admire and acknowledge. Butif there be any merit in an embroidered coat, a brocade waistcoat, ashoe, a stocking, or a sword-knot, the person who wears them has theleast c
laim to it; let it be ascribed where it justly belongs--to theseveral artizans who wrought and disposed the materials of which theyconsist. This moral is not intended to derogate any thing from themagnificence of fine clothes and rich equipages, which, as times andcircumstances require, may be used with decency and propriety enough:but one cannot help being concerned, lest any worth should be affixed tothem more than their own intrinsic value.
FABLE XLV.
THE VIPER AND THE FILE.]
A Viper entering a smith's shop, looked up and down for something toeat; and seeing a File, fell to gnawing it as greedily as could be. TheFile told him, very gruffly, that he had best be quiet and let himalone; for he would get very little by nibbling at one who, uponoccasion, could bite iron and steel.
APPLICATION.
By this fable we are cautioned to consider what any person is, before wemake an attack upon him after any manner whatsoever: particularly how welet our tongues slip in censuring the actions of those who are, in theopinion of the world, not only of an unquestioned reputation, so thatnobody will believe what we insinuate against them; but of such aninfluence, upon account of their own veracity, that the least word fromthem would ruin our credit to all intents and purposes. If wit be thecase, and we have a satirical vein, which at certain periods must have aflow, let us be cautious at whom we level it; for if the person'sunderstanding be of better proof than our own, all our ingenioussallies, like liquor squirted against the wind, will recoil back uponour own faces, and make us the ridicule of every spectator. This fable,besides, is not an improper emblem of envy; which, rather than not biteat all, will fall foul where it can hurt nothing but itself.
FABLE XLVI.
THE ASS, THE LION, AND THE COCK.]
An Ass and a Cock happened to be feeding together in the same place,when on a sudden they spied a Lion approaching them. This beast isreported, above all things, to have an aversion, or rather antipathy, tothe crowing of a Cock; so that he no sooner heard the voice of thatbird, but he betook him to his heels, and run away as fast as ever hecould. The Ass fancying he fled for fear of him, in the bravery of hisheart, pursued him, and followed him so far, that they were quite out ofthe hearing of the Cock; which the Lion no sooner perceived, but heturned about and seized the Ass; and just as he was ready to tear him topieces, the sluggish creature is said to have expressed himselfthus:--'Alas! fool that I was, knowing the cowardice of my own nature,thus, by an affected courage, to throw myself into the jaws of death,when I might have remained secure and unmolested!'
APPLICATION.
There are many who, out of an ambition to appear considerable, affect toshow themselves men of fire, spirit, and courage: but these beingqualities, of which they are not the right owners, they generally exposethemselves, and show the little title they have to them, by endeavouringto exert and produce them at unseasonable times, or with improperpersons. A bully, for fear you should find him out to be a coward,overacts his part, and calls you to account for affronts which a man oftrue bravery would never have thought of: and a cowardly silly fellow,observing that he may take some liberties with impunity, where perhapsthe place or the company protect him, falsely concludes from thence,that the person with whom he made free is a greater coward than himself;so that he not only continues his offensive raillery and impertinencefor the present, but probably renews them in some place not soprivileged as the former, where his insolence meets with a duechastisement; than which nothing is more equitable in itself, oragreeable to the discreet part of mankind.
FABLE XLVII.
THE JACKDAW AND PEACOCKS.]
A certain Jackdaw was so proud and ambitious, that, not contented tolive within his own sphere, he picked up the feathers which fell fromthe Peacocks, stuck them in among his own, and very confidentlyintroduced himself into an assembly of those beautiful birds. They soonfound him out, stripped him of his borrowed plumes, and, falling uponhim with their sharp bills, punished him as his presumption deserved.Upon this, full of grief and affliction, he returned to his oldcompanions, and would have flocked with them again; but they, knowinghis late life and conversation, industriously avoided him, and refusedto admit him into their company: and of them, at the same time, gave himthis serious reproof--'If, friend, you could have been contented withour station, and had not disdained the rank in which Nature had placedyou, you had not been used so scurvily by those upon whom you intrudedyourself, nor suffered the notorious slight which now we think ourselvesobliged to put upon you.'
APPLICATION.
What we may learn from this fable is, in the main, to live contentedlyin our own condition, whatever it be, without affecting to look biggerthan we are, by a false or borrowed light. To be barely pleased withappearing above what a man really is, is bad enough; and what may justlyrender him contemptible in the eyes of his equals: but if, to enable himto do this with something of a better grace, he has clandestinelyfeathered his nest with his neighbour's goods, when found out, he hasnothing to expect but to be stripped of his plunder, and used like afelonious rogue into the bargain.
FABLE XLVIII.
THE ANT AND THE FLY.]
One day there happened some words between the Ant and the Fly aboutprecedency, and the point was argued with great warmth and eagerness onboth sides. Says the Fly, 'It is well known what my pretensions are, andhow justly they are grounded: there is never a sacrifice that is offeredbut I always taste of the entrails, even before the gods themselves. Ihave one of the uppermost seats at church, and frequent the altar asoften as any body: I have a free admission at court; and can never wantthe king's ear, for I sometimes sit upon his shoulder. There is not amaid of honour, or handsome young creature, comes in my way, but, if Ilike her, I settle betwixt her balmy lips, and then I eat and drink thebest of every thing, without having any occasion to work for my living.What is there that such country pusses as you enjoy, to be compared witha life like this?'--The Ant, who by this time had composed herself,replied with a great deal of temper, and no less severity--'Indeed, tobe a guest at an entertainment of the gods, is a very great honour, ifone is invited; but I should not care to be a disagreeable intruder anywhere. You talk of the king and the court, and the fine ladies there,with great familiarity; but, as I have been getting in my harvest insummer, I have seen a certain person under the town walls, making ahearty meal upon something that is not so proper to be mentioned. As toyour frequenting the altars, you are in the right to take sanctuarywhere you are like to meet with the least disturbance: but I have knownpeople before now run to altars, and call it devotion, when they havebeen shut out of all good company, and had no where else to go. You donot work for your living, you say,--true: therefore, when you haveplayed away the summer, and winter comes, you have nothing to live upon;and, while you are starving with cold and hunger, I have a good warmhouse over my head, and plenty of provisions about me.'
APPLICATION.
This fable points out to us the different characters of those thatrecommend themselves in a vain-glorious way by false and borrowedlights; and of those whose real merit procures them a good esteemwherever they go. Poverty and folly having, at the same time,possession of any one man, cannot fail of making him an object of pity,if not of contempt; but, when an empty conceited pride happens to bejoined with them, they render the creature in whom they meet at the sametime despicable and ridiculous. One who often attends at court, notbecause he has a place, but because he has not, should not value himselfupon his condition. They who go to church out of vanity and curiosity,and not for pure devotion, should not value themselves upon theirreligion, for it is not worth a straw. They who eat at a threepennyordinary, and sometimes not so well, should not boast either of theirdinner or company. In short, nobody is a better gentleman, than he whoseown honest industry supplies him with a plenty of all necessaries; whois so well acquainted with honour, as never to say or do a mean andunjust thing; and who despises an idle scoundrel, but knows how toesteem men of his own principles. Such a one is a person of the firstquality, though
he has never a title, and ought to take place of everyman who is not so good as himself.
FABLE XLIX.
THE ANT AND THE GRASSHOPPER.]
In the winter season, a commonwealth of Ants was busily employed in themanagement and preservation of their corn; which they exposed to the airin heaps round about the avenues of their little country habitation. AGrasshopper, who had chanced to outlive the summer, and was ready tostarve with cold and hunger, approached them with great humility, andbegged that they would relieve his necessity, with one grain of wheat orrye. One of the Ants asked him, how he had disposed of his time insummer, that he had not taken pains, and laid in a stock, as they haddone?--'Alas, gentlemen,' says he, 'I passed away the time merrily andpleasantly, in drinking, singing, and dancing, and never once thoughtof winter.'--'If that be the case,' replied the Ant, laughing, 'all Ihave to say is, that they who drink, sing, and dance in the summer, muststarve in winter.'
APPLICATION.
As summer is the season of the year in which the industrious andlaborious husbandman gathers and lays up such fruits as may supply hisnecessities in winter, so youth and manhood are the times of life whichwe should employ and bestow in laying in such a stock of all kind ofnecessaries as may suffice for the craving demands of helpless old age.Yet, notwithstanding the truth of this, there are many of those which wecall rational creatures, who live in a method quite opposite to it, andmake it their business to squander away, in a profuse prodigality,whatever they get in their younger days: as if the infirmity of agewould require no supplies to support it; or, at least, would find themadministered to in some miraculous way. From this fable we learn thisadmirable lesson, never to lose any present opportunity of providingagainst the future evils and accidents of life. While health and theflower and vigour of our age remain firm and entire, let us lay them outto the best advantage, that, when the latter days take hold of us, andspoil us of our strength and abilities, we may have a store moderatelysufficient to subsist upon, which we laid up in the morning of our age.