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
.
CAP.
V.
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
.
CAP.
VI.
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
Wise
Men
,
whose
Reputation
was
at
That
Time
Famous
All
over
the
World
.
He
had
the
Good
Hap
in
his
Travels
to
find
them
at
Corinth
,
together
with
Anacharsis
,
and
several
of
their
Followers
and
Disciples
,
Where
they
were
All
Treated
by
Periander
at
a
Villa
of
his
not
far
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
.
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
.
CAP.
XVII
.
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
.
CAP.
XVIII
.
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
Wise
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
Weeds
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
puffing
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
.
WHen
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
?
What
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
?
Where
'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
.
What
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
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
Way
,
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
:
Why
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
Confided
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
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
Worse
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.
What
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
Wings
.
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
World
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
.
Why
thou
Ungrateful
Wretch
(
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
,
Well
!
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
Woman
,
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
Woman
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
;
He
that
will
not
when
he
May
,
When
he
Wou'd
he
shall
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
fine
,
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
Wiles
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
Wholesome
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
Wond'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
Work
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
Wolves
at
pleasure
.
The
Sheep
said
not
One
Word
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
Won
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
Way
.
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
Way
.
Why
how
comes
it
(
says
he
)
that
you
don't
Catch
That
Wolfe
?
They
told
him
that
he
was
too
Nimble
for
'em
.
Well
(
says
he
)
If
My
Wife
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
Way
he
did
his
Work
.
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
Wonder
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
somebodies
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
.
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
World
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
Als
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
Whelp
,
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
:
Why
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
.
Well
,
(
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
World
,
if
you
would
but
help
me
out
with
it
.
Why
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
Words
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
World
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
Word
;
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
?
Why
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
Words
:
You
have
Nothing
for
Digging
't
is
True
;
but
pray
who
set
you
at
Work
?
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
Widdower
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
Raven
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
Writings
.
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
.
Well
,
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
World
,
even
for
the
greatest
Heroes
to
shrink
under
the
Impression
of
Panick
Terrors
.
What
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
Word
,
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
World
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
Wisdom
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
Witness
;
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
Wilderness
;
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
Wak'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
Word
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
World
,
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
.
Why
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
Wind
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
Wolves
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
.