Part 11

The moral of this Fable principally instructs us not to be too credulous in believing the insinuations of those who are already distinguished by their want of faith and honesty, for perfidious people ought ever to be suspected in the reports that favour their own interest. When, therefore, any such would draw us into a compliance with their destructive measures, by a pretended civility, or plausible relation, we should consider such proposals as a bait, artfully placed to conceal some fatal hook, which is intended to draw us into danger; and if by any simple counterplot we can unmask the design and defeat the schemes of the wicked, it will not only be innocent, but praise-worthy.

THE HARE AND THE TORTOISE.

A Hare vainly boasting of her great speed in running, and casting a look of disdain upon a Tortoise, that was slowly moving along, What a poor crawling thing are you! said she: I can go over a territory of country with the velocity of the wind, while you are an hour in accomplishing a journey of half a furlong. In a race I could leave you twenty miles behind me, in the time you were about reaching the end of one. I don’t know that, said the Tortoise, and will give you a trial. Upon this, a match was made to run a certain distance, and the Fox, who had heard the dispute, was chosen umpire of the race. They then started together, and away went the Hare with great swiftness, and soon left the Tortoise out of sight, and thinking herself certain of winning the race, she made a jest of the matter, squatted down in a tuft of fern, and took a nap, concluding she could easily make up the lost ground, should the Tortoise at any time pass by. Indulging in this security, she over-slept herself, until the Tortoise, in a continued steady pace, arrived first at the fixed distance, and won the race.

APPLICATION.

We must not flatter ourselves with coming to the end of our journey in time, if we sleep by the way; and unnecessary delays, in all pressing affairs, are just so much time lost. Action is an important part of the business of life; and “up and be doing” is a motto we ought to keep in mind, as it has guided many a plain plodding man, with steady aim, to carry his point effectually in making his own fortune, and at the same time gaining the esteem of the world. Industry and application to business make amends for the want of a quick and ready wit; but men of great natural abilities, and vivacity of imagination, often presume too much upon the superiority of their genius, and if to this presumption they add pride and conceit, they despise the drudgery of business, and suffer their affairs to go to disorder or ruin, through idleness and neglect.

THE BLACKAMOOR.

A Man having bought a Blackamoor, was so simple as to think that the colour of his skin was only dirt which he had contracted for want of due care under his former master. This fault he fancied might easily be removed by washing, so he ordered the poor Black to be put into a tub, and was at a considerable charge in providing ashes, soap, and scrubbing brushes for the operation. To work they went, rubbing and scouring his skin all over, but to no manner of purpose: for when they had repeated their washings several times, and were grown quite weary, all they got by it was, that the Blackamoor caught cold and died.

APPLICATION.

“What’s bred in the bone will never come out of the flesh.”

Nature cannot by any art or labour be changed; she may indeed be wrought upon and moulded by good council and discipline; but it is in vain to attempt a total transformation of our genius, person, or complexion: therefore our application, assiduity, and pains, when wrong directed, are of no avail. We should, indeed, strive to discover which way the bent of our genius lies, that we may apply ourselves to a judicious cultivation and improvement of it; but we ought to be sure never to thwart or oppose nature’s fixed laws. When men aspire to eminence in any of the various arts or sciences, without being gifted with the innate powers or abilities for such attainments, it is only like attempting to wash the Blackamoor white.

THE LION IN LOVE.

The Lion by chance saw a fair maid, the forester’s daughter, as she was tripping over a lawn, and fell in love with her. Nay, so violent was his passion, that he could not live unless he made her his own; therefore, without more delay, he broke his mind to the father, and demanded the damsel for his wife. The man, odd as the proposal seemed at first, soon recollected that, by complying, he might get the Lion into his power; but, by refusing him, should only exasperate and provoke his rage. Accordingly, he seemed to consent; but told him it must be upon these conditions: that, considering the girl was young and tender, he must let his teeth be plucked out, and his claws be cut off, lest he should hurt her, or at least frighten her with the apprehension of them. The Lion was too much in love to hesitate; but was no sooner deprived of his teeth and claws, than the treacherous forester attacked him with a huge club, and knocked out his brains.

APPLICATION.

Of all the ill consequences that may attend the blind passion of love, few prove so fatal as that of its drawing people into a sudden and ill-concerted marriage. In the midst of a fit of madness, they commit a rash act, of which, as soon as they come to themselves, they find reason to repent as long as they live. Many an unthinking young man has been treated as much like a savage in this respect as the Lion in the Fable. He has, perhaps, had nothing valuable belonging to him but his estate, and the documents which formed his title to it; and if he is so far captivated, as to be persuaded to part with these, his teeth and his claws are gone, and he lies entirely at the mercy of madam and her relations, who will most likely not fail to keep him in complete subjection, after they have stripped him of all his power. Nothing but a true friendship, and a mutual interest, can keep up a reciprocal love between the conjugal pair, and when these are wanting, contempt and aversion soon step in to supply their place. Matrimony then becomes a state of downright enmity and hostility; and what a miserable case he must be in, who has put himself and his whole power into the hands of his enemy. Let those reflect upon this (while they are in their sober senses) who abhor the thoughts of being betrayed into their ruin, by following the impulse of a blind unheeding passion.

THE FOX AND THE HEDGEHOG.

A Fox, in swimming across a river, was forced down by the rapidity of the stream to a place where the bank was so steep and slippery, that he could not ascend it. While he was struggling in this situation, a swarm of flies settled on his head and eyes, and tormented him grievously. A Hedgehog, who saw and pitied his condition, offered to call in the assistance of the Swallow to drive them away. No, no, friend, replies the Fox, I thank you for your kind offer; but it is better to let this swarm alone, for they are already pretty well filled, and should they be driven away, a fresh and more hungry set would succeed them, and suck me until I should not have a drop of blood left in my veins.

APPLICATION.

This Fable is recorded by Aristotle, who tells us that Æsop spoke it to the Samians on occasion of a popular sedition, to dissuade them from deposing their great minister of state, lest they might, in getting rid of one who was already glutted with their spoils, make room for a more hungry and rapacious one in his stead. By this it would appear, that some ministers of state in ancient times, instead of being guided by integrity and patriotism, were intent only upon filling their own coffers, and aggrandizing and enriching their own relations, from the plunder of the people whose affairs they were entrusted with; and that they considered them as their prey, rather than their charge. A succession of such ministers, who can be countenanced by weak monarchs only, is more calamitous to a nation than plague, pestilence, and famine; for the effects of their mal-administration do not end with their wicked lives, but lay the foundation of ruin to nations that would, under a patriotic government, have been virtuous, great, and flourishing.

THE SPARROW AND THE HARE.

A Hare being seized by an Eagle, squeaked out in a most woful manner. A Sparrow, that sat upon a tree just by, and saw the affair, could not forbear being unseasonably witty, but called out to the Hare: So, ho! what, sit there and be killed! prithee up and away; I dare say if you would but try, so swift a creature as you are would easily escape from an Eagle. As he was going on with his cruel raillery, down came a Hawk and snapped him up, and notwithstanding his cries and lamentations, fell to devouring him in an instant. The Hare, who was just expiring, addressing her last words to the Sparrow, said, You who just now insulted my misfortune, with so much security as you thought, may please to shew us how well you can bear the like, now it has befallen you.

APPLICATION.

To insult people in distress, is the characteristic of a cruel, indiscreet, and giddy temper; and he must surely have a very bad heart, and no very good head, who can look on the day of grief, and the hour of distress, as a time for impertinent raillery. If any other arguments were necessary, or might be supposed capable of enforcing moral precepts on those who cannot be actuated by humanity, it might be added, that the vicissitudes of human affairs render such behaviour imprudent, as well as barbarous; since we cannot tell how soon we may be ourselves reduced to lament the woes which are now the objects of our derision: for nobody knows whose turn may be the next.

THE MAN AND HIS TWO WIVES.

A Man, in times when polygamy was allowed, had two wives, one of whom, like himself, had seen her best days, and was verging upon the decline of life, but possessed many engaging qualities. The other was young and beautiful, and shared the affection of her husband, whom she made as happy as he was capable of being, but was not completely so herself. The white hairs mixed with the black upon the good man’s head, gave her some uneasiness, by proclaiming the great disparity of their years; wherefore, under colour of dressing his head, she plucked out the silver hairs, that he might still have as few visible signs of an advanced age as possible. The older dame, for reasons directly opposite, esteemed these grey locks as the honours of his head, and thought, while they gave him a venerable look, they made her appear something younger, so that every time she combed his head, she took equal pains to extirpate the black hairs. Each continued her project, unknown to the other, until the poor man, who thought their desire to oblige him put them upon this extraordinary officiousness in dressing his head, found himself without any hair at all!

APPLICATION.

As Christianity has banished polygamy, no immediate moral can be derived by husbands from this Fable, unless we conclude, that it is as impossible to serve two mistresses as two masters; for whatever we do to please the one, will probably offend the other. To conciliate the affections of persons whose tempers are opposite, is extremely difficult, if not impracticable. To wives it may teach, that those whose love is tempered with a tolerable share of good sense, will be sure to have no separate views of their own, nor do any thing immediately relating to their husbands, without consulting them first. All that we shall add to what has been said, is to observe, that many women may ignorantly, out of a pure effect of complaisance, do a thousand disagreeable things to their husbands. But in a married state, one party should not be guessing at or presuming, but inform themselves certainly, what will please the other; and if a wife use her husband like a friend only, the least she can do is first to communicate to him all the important enterprizes she undertakes, and especially those which she intends should be for his honour and advantage.

MERCURY AND THE CARVER.

Mercury being very desirous to know what credit he had obtained in the world, and how he was esteemed among mankind, disguised himself, and went to the shop of a famous Statuary, where images were to be sold. He saw Jupiter, Juno, and himself, and most of the other gods and goddesses: so, pretending that he wanted to buy, he asked the prices of several, and at length pointing to Jupiter, What, says he, is the lowest price you will take for that? A crown, says the other; and what for that? pointing to Juno: I must have something more for that. Mercury then, casting his eye upon the figure of himself, with all his symbols about it, Here am I, said he to himself, in quality of Jupiter’s messenger, and the patron of artisans, with all my trades about me; and then smiling with a self-sufficient air, and pointing to the image, and pray friend, what is the price of this elegant figure? Oh, replied the Statuary, if you will buy Jupiter and Juno, I will throw you that into the bargain.

APPLICATION.

If we knew ourselves, of what could any of us be vain? Vanity is the fruit of ignorance, and the froth of perverted pride. Humility is the constant attendant on men of great talents and good qualities: these enable them to see how far they are short of perfection; but the vain and arrogant conceive they have attained its height. All vain men, who affect popularity, fancy other people have the same opinion of them that they have of themselves; but nothing makes them look so cheap and little in the eyes of discerning people as their enquiring (like Mercury in the Fable) after their own worth, and wanting to know what value others set upon them: and those who are so full of themselves, as to hunt for praise, and lay traps for commendation, will generally be disappointed, and be marked out as the emptiest of fellows; for it argues a littleness of mind to be too anxious and solicitous concerning our fame. He that behaves himself as he should do, need not fear procuring a good share of respect, and a fair reputation; but then these should not be the end or the motive of our pursuits: our principal aim should be the welfare of our country, our friends, and ourselves, and should be directed by the rules of honour and virtue.

THE FOX AND THE GOAT.

A Fox having tumbled, by chance, into a well, had been ineffectually endeavouring a long while to get out again, when, at last, a Goat came to the place, and wanting to drink, asked Reynard whether the water was good? Good! said he, aye, so sweet, that I am afraid I have surfeited myself, I have drank so abundantly. The Goat, upon this, without more consideration, leapt in; when the Fox mounted upon his back, and taking the advantage of his horns, bounded up in an instant, and left the poor simple Goat at the bottom of the well to shift for himself. Upon the Goat’s reproaching him for his perfidy, Ah, Master Goat, said he, you have far more hairs in your beard than brains in your head.

APPLICATION.

Credulity may be said to be the child of ignorance, and the mother of distress. A wise man will not suffer himself to be imposed upon by slender artifices and idle tales; but the credulous man is easily deluded, and subjects himself to numberless misfortunes. He is ever the dupe of designing knaves, and of needy adventurers, who are always intent upon serving themselves at the expence of others. They fasten upon opulent men of weak minds, as the objects of delusion, and for this purpose, tempt them with proposals of apparently advantageous schemes, which they have ready made out, to entice their victims to embark along with them. By credulity, they hope to establish their own fortune, and provided this be done, they care not, even if the ruin of their unsuspecting associates follow. It will likewise ever be found that when an honest man and a knave happen to become partners in the same common interest, the latter, whenever necessity pinches, will be sure to shift for himself, and leave the former in the lurch.

JUNO AND THE PEACOCK.

The Peacock complained to Juno, how hardly he was used in not having so good a voice as the Nightingale. That little bird, says he, charms every ear with his melody, while my hoarse screamings disgust every one who hears them. The Goddess, concerned at the uneasiness of her favourite bird, answered him very kindly to this purpose: If the Nightingale be blest with a fine voice, you have the advantage in point of beauty and majesty of person. Ah! said the Peacock, but what avails my silent unmeaning beauty, when I am so far excelled in voice? The Goddess dismissed him with this advice: Consider that the properties of every creature were appointed by the decree of fate: to you beauty; strength to the Eagle; to the Nightingale a voice of melody; the faculty of speech to the Parrot; and to the Dove innocence. Each of these is contented with his own peculiar quality; and unless you have a mind to be miserable, you must learn to be so too.

APPLICATION.

The most useful lesson that we can possibly learn, towards the attainment of happiness in this world, is to enjoy those blessings that we have in our power, without vainly pining after those which we have not. Instead of being ambitious of having more endowments than nature has allotted to us, we should spare no pains to cultivate those we have; and which a sourness or peevishness of temper, instead of improving, will certainly lessen and impair. Whoever neglects the happiness within his reach, in order to brood over the consideration of how much happier he might have been, had his situation been like that of others, ingeniously contrives to torment himself, and opens a perpetual source of discontent, which prevents his ever being at ease. He does not reflect, or he would soon discover, that all the desirable properties in the world never centered in one man, and that those who have had the greatest share of them, if of an unhappy disposition, still wished for something more, and wanted to possess some inherent gifts which shone forth in other men: but such persons ought to be put in mind, that it does not become mortals to repine at the will of Heaven, which distributes happiness with an equal hand upon the highest and the lowest of mankind, if they were wise enough, and grateful enough, to perceive it.

THE LION AND OTHER BEASTS.

The Lion having entered into an alliance with other Beasts of prey, it was agreed, for their mutual advantage, that they should hunt in company, and divide the spoil. They accordingly met on a certain day, and commenced the chase, and ere long they ran down and killed a fine fat Deer, which was instantly divided into four parts, there happening to be then only the Lion and three others present. After the division was made, the Lion advancing forward with an air of majesty, and pointing to one of the shares, was pleased to declare himself after the following manner: This I take possession of as my right, which devolves to me, as I am descended by a true, lineal, hereditary succession from the royal family of Lion: that, pointing to the second, I claim by, I think, no unreasonable title, considering that the success of all the engagements you have with the enemy depends chiefly upon my courage and conduct; and you very well know that wars are too expensive to be carried on without large supplies. Then, nodding his head towards the third, that I shall take by virtue of my prerogative, to which I make no question but so dutiful and loyal a people will pay all the deference and regard that I can desire. Now, as for the remaining part, the necessity of our present affairs is so very urgent, our stock so low, and our credit so impaired and weakened, that I must insist upon your granting that without hesitation or demur; and hereof fail not at your peril.

APPLICATION.

No alliance is safe which is made with the wicked, if they be superior to us in power. The most solemn treaties will be disregarded as soon as they can be broken with advantage. Powerful potentates, when they are regardless of moral obligation, and consider might only to be right, will never want specious pretences to furbish out their declarations of war, nor hesitate about inveigling less powerful states to join them, and after subduing the enemy, and seizing upon the spoils, will fall upon their allies on the slightest pretences, or for no better reason but because they are powerful enough to do so. No man ought to be entrusted with unlimited power; and when a community has been stupid enough to put the management of their affairs into such hands, they have ever found their confidence abused, and their property invaded.

JUPITER AND PALLAS.

Once upon a time, the Heathen Gods agreed to adopt each a particular tree into their patronage. Jupiter chose the Oak; Venus was pleased to name the Myrtle; Apollo pitched upon the Laurel; Cybele took the Pine; and Hercules the Poplar. Pallas being present, expressed her surprise at their fancy, in making choice of trees that bore nothing. Oh, says Jupiter, the reason of that is plain enough, for we would not be thought to dispense our favours with any mercenary view. You may do as you please, says she, but let the Olive be my tree; and I declare my reason for choosing it is, because it bears plenty of noble useful fruit. Upon which the Thunderer, putting on a serious composed gravity, spoke thus to the Goddess: Indeed daughter, it is not without cause that you are so celebrated for your wisdom; for unless some benefit attend our actions, to perform them for the sake of glory is but a silly business.

APPLICATION.

In all our actions, we should intend something useful and beneficial; for the standing value of all things is in proportion to their use. To undertake affairs with no other view but that of empty glory, whatever some curious dreamers may fancy, is employing our time after a very foolish manner. The Almighty created the world out of his infinite goodness, for the good of his creatures, and not out of a passion for glory, which is a vain, silly, mean principle; and when we talk of glorifying the Author of our being, if we think reasonably, we must mean shewing our gratitude to him, by imitating this goodness of his, as far as we are able, and endeavouring to make some good or other the aim of all our undertakings. For if empty glory be unworthy the pursuit of a wise man, how vastly improper must it be to make an offering of it to an all-wise Deity.

THE VIPER AND THE FILE.

A Viper having entered a smith’s shop, looked up and down for something to eat; when, casting his eye upon a file, he greedily seized upon it, and fell to gnawing it with his teeth. After he had spent some time in his attempts to devour it, the File told him very gruffly, that he had better be quiet and let him alone; for he would get very little by nibbling at one who, upon occasion, could bite iron and steel.

APPLICATION.