Roger L'Estrange (33)

Here are some more fables from Roger L'Estrange's Fables of Aesop and Other Eminent Mythologists, and you can click here for all the L'Estrange fables at this blog.

 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 Porcius 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.

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.

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, 'tis 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 hin Wandring 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 Man is too Delicate to be Happy, that makes it in his Bargain not to hear any ting that may give him a Present Trouble.

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; nd so gets upon a Tree, and there stands Nodding and Croaking, just over the Heads of some People that were Passing by. They were a little Surpriz’d at first; but so soon as they saw how ‘twas. Come, my Masters (says One of the Company) let’s e’en go forward, for this is but the chattering of a foolish Crow, it signifies Nothing.

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.

illustration from the Medici Aesop

A Woman, Cat and Mice

A Good Woman that was willing to keep her Cheese 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.

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 Privileges and All: And was not the World well Amended?

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 Matter 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 'tis 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, insestting 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.

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 pon the Swords Point.

Clarke: English (35)

Here are some more fables from H. Clarke's Latin textbook Fabulae Aesopi selectae, or, Select fables of Aesop, and you can click here for all the fables reposted from this book at the blog.

171. Of a Horse and an Ass

A certain man had a horse and an ass, but whilst they make a journey, the ass says to the horse, "If you are willing that I be safe, lighten me of a part of my burden." The horse not obeying his words, the ass, falling under the burden, dies. Then the master of the beasts puts on the horse all the packs which the ass carried, and moreover the hide which he had stripped off from the dead ass, with which burden the horse depressed and groaning said, "Woe to me, most unhappy of beasts! What an evil has happened to wretched me! For, refuing a part, now I carry the whole burden, and moreover his hide.

Moral. This fable hints that superiors ought to be partakers in the labours of inferiors that both may be safe.

illustration from the Medici Aesop

172. Of a Trumpeter

A certain trumpeter, taken by enemies in war, cried out to them who stood about, O men, be not willing to kill me, harmless and innocent, for never have I killed any one, for I have nothing else than this trumpet." To whom they answered in turn with a noise, "But thou shalt be slain rather on this same account, because when thou thyself can'st not fight, thou art able to impel the rest to the engagement."

Moral. This fable hints that they sin beyond others who persuade bad and wicked princes to act unjustly

illustration by Crane

173. Of a Fortuneteller

A fortuneteller, sitting in a market, discoursed, to whom one declares that his doors were broken open and all things taken away which had been in the house. The fortuneteller, sighing and hasting in his pace, betook himself home; whom a certain man perceiving running said, "O thou, who promisest that thou wilt divine others' affairs, surely thou hast not divined thine own."

Moral. This fable regards those who, not rightly administering their own affairs, endeavour to foresee and consult for other men's, which do not belong to them.

illustration from the Medici Aesop

174. Of a Boy and his Mother

A certain boy in school, having stolen a little book, brought it to his mother, by whom not being chastised, daily he stole more and more, but in progress of time he began to steal greater things. At length being apprehended by the magistrate, he was led to punishment. But the mother following and crying, he asked that it might be lawful for him to speak a little with her in her ear. He, being permitted and the mother hastening and moving her eat to the mouth of the son, he tore off the ear of his mother with his teeth. When the mother and the others who stood about blamed him, not ly as a thief, but also as impious to his parent, he said, "She has been the cause of my destruction, for if she had chastised me for the little book which I stole first, I had done nothing further; now I am led to punishment."

Moral. This fable shows that they who are not restrained at the beginnings of sinning, go on to greater crimes.

illustration by Bewick

175. Of the He-Goats and the She-Goats

When the she-goats had obtained a beard from Jupiter, the he-goats began to be offended because the females had equal honour with them. Jupiter said, "Suffer ye them ot enjoy the vain gloyr and to usurp the ornament of your dignity, since they do not equal your virtue.

Moral. This fable teaches thee that thou mayest bear those to usurp thy ornament who are inferiors to thee in virtue.

illustration from a 17th-century Phaedrus

Clarke: English (34)

Here are some more fables from H. Clarke's Latin textbook Fabulae Aesopi selectae, or, Select fables of Aesop, and you can click here for all the fables reposted from this book at the blog.

166. Of a Fox and a He-Goat

A fox and a goat being thirsty descended into a certain well, in which, when they had well drank, the fox says to the goat, looking about for a return, "Goat, be of good cheer, for I have thought by what means we both may be brought back. If truly thou wilt raise up thyself straight they forefeet being set to the wall, and wilt lean forward thy horns, thy chin being drawn to thy breast, I leaping over thy back and horns, and escaping out of the well, will bring thee thence afterwards. In whose counsel the goat having faith and obeying, as she commanded, she leaped out of the well, and then jumped for joy upon the bring of the well, and rejoiced, having no care of the goat. But when she was accused by the goat as a league-breaker, she answered, "Indeed, goat, if there had been to thee as much of sense in thy mind as there i of hairs on thy chin, thou wouldst not have descended into the well before that thou hadst examined about a return."

Moral. This fable hints that a prudent man ought to examine the end before that he comes to perform a thing.

illustration from a 1701 Phaedrus

167. Of the Cocks and a Partridge

When a certain man had cocks at home, he bought a partridge, and gave her into the company of the cocks to be fed, and fattened together with them. The cocks every one for himself bit and drove her away. But the partridge was afflicted with herself, thinking that such things were offered to her by the cocks, because her kind was different from their kind. But when not long afterwards she saw them fighting amongst themselves and mutually striking, recovered from grief and sadness, she said, "Truly after these things I shall not be afflicted more, seeing them fighting even amonst themselves."

Moral. This fable hints that prudent men ought to bear the contumelies offered by foreigners, whom they see not to abstain from the injury of their own countrymen.

illustration from the Medici Aesop

168. Of a Boaster

A certain man having traveled a long while, when he was returned home again, when boasting told many other things done by him manfully in diverse regions, and truly that especially, that at Rhodes, he had excelled all in leaping, that the Rhodians who had been present, were witnesses of the same thing: one of those, who were present, answering him said, "O man, if that is true, which you speak, what need is there to you of witnesses? Behold a Rhodian! Behold here a trial of leaping!"

Moral. This fable shows that where true testimonies are present there is no need of words.

illustration by Walter Crane

169. Of a Man Tempting Apollo

A certain wicked man betook himself to Delphos about to tempt Apollo, and having a little sparrow under his cloak which he held in his first, and going to the trevet, he asked him, saying, "What I have in my right hand: is it living or is it dead?" About th epluck forth the sparrow alive, if he had answered dead; again about the pluck it forth dead, if he had answered, alive, for he would have killed it presently under the cloak privily before that he plucked it out. But the God, understanding the deceitful craftiness of the man, said, "O consulter, do thou which of the two thou art more willing to do, for it is in the power of thee, and pluck out either alive or dead what thou hast in thy hands.

Moral. This fable hints that nothing lies hid from nor deceives the divine mind.

illustration by Grandville

170. Of the Fisherman and the Sprat

A certain fisherman, hsi nets being let down into the sea, brought out a small sprat, which thus besought the fisherman, "Be not willing to take me so little at present; suffer me to go away and to grow, that afterwards thou mayest obtain me thus gorwn up with greater advantage." To whom the fisherman said, "But I should be mad if I should omit a gain, although small, which I have between my hands for the hope of a future good, although great."

Moral. This fable shows him to be foolish who, for hope of a greater advantage, does not embrace a thing both present and certain, although small.

illustration by Barlow

Clarke: English (33)

Here are some more fables from H. Clarke's Latin textbook Fabulae Aesopi selectae, or, Select fables of Aesop, and you can click here for all the fables reposted from this book at the blog.

161. Of a Gnat Asking Meat and Lodging of a Bee

When the gnat in the winter time conjectured that he should perish with cold and hunger, he went to the hives of the bees, asking meat and lodging from them, which if he should obtain from them, he promised that he would teach their children the art of musick. Then a certain bee answered, "But I had rather that my children should learn my art, which will be able to exempt them from the danger of hunger and cold."

Moral. The fable admonishes us that we instruct our children in those arts which are able to defend them from want.

illustration by Bewick

162. Of the Ass the Trumpeter and the Hare the Letter-Carrier

The lion, the king of the four-footed beasts, about to fight against the birds, disposed his troops, but being asked by the bear, how the sluggishness of the ass or the fearfulness of the hare would bring victory to him, whom he saw to be present there among the rest, he answered, "The ass, with the sound of his trumpet, will rouse the soldiers to the fight, but the hare will perform the office of a letter-bearer through the swiftness of his feet." 

Moral. This fable signifies that no one is so contemptible, who cannot be profitable to us in some thing.

illustration by Billinghurst

163. Of the Hawks Enemies among Themselves, whom the Doves Reconciled

The hawks enemies among themselves contended daily, and busied with their own enmities they very little infested the other birds. The doves grieving, ambassadors being sent, reconciled them, but they , when they were made friends among themselves did not cease to harass and kill the other weaker birds, and chiefly the doves. Then the doves said, by how much was the discord of the hawks better for us, than their agreement.

Moral. This fable admonishes that the hatreds of bad citizens among themselves rather are to be nourished than extinguished that, whilst they contend among themselves, they may permit good men to live quietly.

illustration by Grandville

164. Of an Old Man Being Willing to Defer Death

A certain old man asked death who came to snatch him out of life, that he would delay till he made his will and prepared the other necessary things for so great a journey. To whom death said, "Why warned so often by me hast thou not prepared thyself?" And,when he said that he never had seen him before, he said, "When daily I snatched away not only thy equals of which none almost now remain, but also young men, boys, and infants, did not I admonish thee of thy mortality? When thou perceivedst thine eyes to grown dim, thy hearing to be lessened, and thy other senses to decay daily, did I not say to thee, that I was near? And dost thou deny that thou hast been admonished? Wherefore it is not to be deferred longer."

Moral. This fable shows that we ought to live as if always we saw death to be present.

illustration by Grandville

165. Of a Covetout Man Speaking to a Bag of Money

A certain covetous man about to die and about to leave a vast heap of golden pieces ill gotten, asked a bag of monies which he commanded to be brought to him to whom he was about to produce pleasure? To whom the bag said, "To thine heirs, who will lavish the monies gotten by thee with so great sweat upon whores and feasts, and to the devils, who will torment thy soul with eternal punishments."

Moral. This fable shows it to be a most foolish thing to labour in those things, which may be about to produce joy to others, but torments to us.

illustration by Bosch

The Hunter and the Lion, Disputing

Today's story is inspired by a traditional Aesop's fable, number 284 in the Perry corpus.

The Hunter and the Lion, Disputing

Peace had been declared among all people and beasts; no longer did they fight with knife and arrow, nor with tooth and claw. In that time of peace, when a hunter and a lion chanced to meet, they did not fight; instead, they did battle in words, disputing who was stronger of the two. "I'll show you that man is the strongest," said the hunter, leading the lion to a graveyard and pointing to a stone monument placed upon a hunter's tomb; the statue showed a man strangling a lion to death. "Behold," the hunter proclaimed, "how a lion is easily overcome by the strength of a man." The lion only scoffed. "If lions could sculpt as humans do, then you would see a different story," he said, "but until the lions have their own historians, the history of the hunt will always glorify the hunter."

In retelling this story, I have made it a story of debate; the plot of the story consists of the man showing the lion a statue as proof of human superiority, and the lion then rejecting the man's claim. The dialogue itself is the focus of the fable, as often in Aesop's fables. 

There are, however, some versions of the story where the lion counters the man's evidence with evidence of his own. In Caxton's version, for example, the lion refutes the man's argument by fighting with the man and throwing him into a pit:

Men ought not to byleue the paynture / but the trouthe and the dede / as men may see by this present Fable / Of a man & of a lyon which had stryf to gyder & were in grete discencion for to wete and knowe / whiche of them bothe was more stronger / The man sayd / that he was stronger than the lyon / And for to haue his sayenge veryfyed / he shewed to the lyon a pyctour / where as a man had vyctory ouer a lyon / As the pyctour of Sampson the stronge / Thenne sayd the lyon to the man / yf the lyon coude make pyctour good and trewe / hit had be herin paynted / how the lyon had had vyctorye of the man / but now I shalle shewe to the very and trewe wytnesse therof / The lyon thenne ledde the man to a grete pytte / And there they fought to gyder / But the lyon caste the man in to the pytte / and submytted hym in to his subiection and sayd / Thow man / now knowest thow alle the trouthe / whiche of vs bothe is stronger /

And therfore at the werke is knowen the best and most subtyle werker

 

The fable does include the lion's argument about "if lions could make art," but the story does not stop there: it goes on to set up a contrast between art and reality, so that the moral is about truth as opposed to the lies of art, as the promythium states: "Men ought not to believe the painter, but the truth and the deed." You can see something similar in the medieval Latin version of Ademar where the lion takes the man to an amphitheater where a lion is strangling a man in combat, whereupon he says: "There is no need for the evidence of painting, but for true deeds." This is the direction taken in the medieval Romulus tradition, and hence in Caxton. The fable presumably goes back to Phaedrus; you can read a reconstructed version of Phaedrus by Gudius here.

Note also that Caxton says the artwork depicts Samson victorious over the lion, a Christian parallel to the Greco-Roman tradition that makes the artwork in this fable be Heracles and the lion, as you can see here in Jacobs' version: So he took him into the public gardens and showed him a statue of Hercules overcoming the Lion and tearing his mouth in two. Tenniel actually depicts the man in the fable as Heracles, wearing his famous lion-skin:

The moral of the story in Jacobs, however, is not about art versus truth. Instead, the theme is partiality:  everyone tells their story to their own advantage. So, when the lion sees the statue, he rebukes the man with these words: "That is all very well," said the Lion, "but proves nothing, for it was a man who made the statue." The lion does not say that he, as a lion, cannot create art; his focus is instead the partiality of the art presented by the man as evidence.

Other versions also emphasize the idea of partiality. As L'Estrange says in his epimythium, for example: "'Tis against the Rules of Common Justice for Men to be Judges in their Own Case." But even in L'Estrange, there is more at work than partiality in the endomythium, because here is what the lion says: "Well! says the Lyon, if We had been brought up to Painting and Carving, as Your are, where you have One Lyon under the Feet of a Man, you should have had Twenty Men under the Paw of a Lyon." This conceit of the twenty men under the paw of one lion shows up also in James's version. 

Hoole's version is like L'Estrange's version in that, within the fable, the lion complains that he is excluded from artistic expression, but in the epimythium, the emphasis is not on exclusion, but partiality: A Lyon wrangleth with an Hunter. He preferreth his own strength beyond a mans strength. After long disputes, the Hunter brings the Lyon to a stately Tomb, wherein a Lyon was engraven, laying his head upon a mans knee. The beast said, that was not evidence enough. For he said, Men engrave what they list: but if Lyons also were crafts-masters, a Man should be engrauen under the Lyons feet. Mor. Every one as far as he can, both saith and doth what he thinketh may advantage his own party and cause.

There are other versions, however, which focus on exclusion in the epimythium as well. For example, here is a version in verse by Boothby, where the moral is about entire nations not allowed to tell their own story. 

Lion and Man, on some pretence,

Disputed for pre-eminence.

In marble wrought, the latter show'd

A man who o'er a lion strode.

"If that be all," the beast replied,

A lion on a man astride,

You soon assuredly would view,

The sculptor's art if lions knew."

Each nation would the rest excel,

If their own tale allow'd to tell.

One of my favorite versions of this fable is the one by Herford, where he has a very nice idea about just what kind of monument the lion would create:

A Lion and a Man, as they

Were walking in a park one day,

Exchanging stories of their strength

And deeds of valor, came at length

Upon the statue of a Man

Slaying a Lion. Then began

A wrangle. Said the Man, "I call

That true to nature." "Not at all!"

The Lion roared. "You think it true

Because it shows Man's point of view.

If it were mine, the Man would not

Be seen!" Exclaimed the other, " What!

No Man at all?" "Oh, yes," replied

The Lion, "he would be inside!"

Herford also did the illustrations. The lion carved by a lion is smiling, with a human bone in his mouth! Presumably the human is, indeed, inside the lion:

This theme of "if the lions could carve" is the theme I wanted to emphasize in my version of the fable, and I included an African proverb, one made famous by the Nigerian writer Chinua Achebe: "Until the lions have their own historians, the history of the hunt will always glorify the hunter." There are many African proverbs that are like Aesop's fables in miniature; I'll have more to say about that in future posts. It was because of this African proverb that I chose to make the human in my story a hunter; he is usually just characterized as a "man," although in some English versions he is a "forester" or a "huntsman."

For the start of my fable, I was inspired by Ogilby's elaborate poem which describes the peace that, temporarily, reigned among people and animals. Most versions have the man and the lion traveling together for some unknown reason ("The Man and the Lion Traveling Together" is the title in Lloyd Daly's Aesop Without Morals), but I like the idea that this dialogue between the man and the lion carries on the age-old war, but in words this time. Here is the endomythium of Ogilby's poem, where the lion identifies himself as African ("where first I drew my breath"), and champions the African general Hannibal over his perfidious Roman opponents:

Could we, as well as you, our Stories cut,

We might, and justly, put

Your lying Heads beneath

Our Conquering Foot:

From partial Pens, all Truth hath been for ever shut.

Where first I drew my breath,

I heard a Carthaginian at his Death,

The Roman Nation most perfidious call;

Crying out, by Treason they contriv'd the Fall

Of them, and their great Captain Hannibal.

"Cutting stories," as Ogilby says, is about sculpting, but painting is well represented in different versions of the fables, so I'll close with this fine illustration by Grandville for La Fontaine that shows the lion as painter:

Click here for more illustrations and English versions of this fable, and for more "favorite fables" at this blog, see the Aesopica label. You can find out more about this retelling project, see this post: Favorite Aesop's Fables.

Clarke: English (32)

Here are some more fables from H. Clarke's Latin textbook Fabulae Aesopi selectae, or, Select fables of Aesop, and you can click here for all the fables reposted from this book at the blog.

156. Of a Horse, Ugly but Swift, and the Rest Mocking Him

Many horses were brought to the Circensian games, adorned with most beautiful trappings, except one, whom the rest laughed at as ugly, and unfit for such an engagement, nor did they think that he would be ever victor. But when the time of running approached and the signal of the trumpet being given, all leaped from the goal; then, at length, it appeared by how much this a little before derided excelled the rest in swiftness; for, all the others being left behind him at a long distance, he gained the victory.

Moral. The fable signifies that men are not to be judged by dress, but by virtue.

157. Of a Countryman Admitted to a Lawyer by the Voice of a Kid

A certain countryman, entangled in a heavy suit, went to to a certain lawyer that, he being patron, he might extricate himself. But he hindered with other affairs orders him to be told, that he now was not able to be at leisure for him; wherefore he should go away to return another time. The countryman, who trusted to him very much, as an old and faithful friend, never was admitted. At length bringing with him a kid, as yet sucking and fat, he stood before the doors of the lawyer, and plucking the kid, forced him to bleat. The porter, who was wont to admit those, who brought gifts, by the command of his master, the voice of the kid being heard, presently opening the gate, orders the man to enter. Then the countryman, having turned to the kid, said, my little kid, I give thanks to thee, who hast made these doors so easy to me.

Moral. The fable shows that no things are so hard and difficult, which gifts do not open.

158. Of an Old Man Driving Down with Stones a Young Man Stealing Apples from Him

A certain old man besought a young man stealing apples from him with fair words that he would descend out of the tree, nor would take away his things, but when he poured out words in vain, the young man despising his age and words, he said, "I hear that there is some virtue not only in words, but also in herbs; therefore he began to pull the grass, and to throw it at him, which the young man having seen laughed vehemently, and thought the old man to doat, who believed, that he was able to drive down him out of the tree with grass. Then the old man, desiring to try all things, said, when words and herbs avail nothing against the stealer of my things, I will drive him with stones, in which also they say that there is virtue, and throwing stones, wiht which he had filled his lap, he forced him to descend and to go away. 

Moral. This fable shows that all things are to be tried by a wise man before that he fleeth to the help of arms.

159. Of a Nightingale Promising a Hawk a Song for her Life

A nightingale being caught by a hungry hawk, when she understood that she would be devoured by him, asked him mildly that he would dismiss her, having promised that she would return a vast reward for so great a benefit. But when the hawk asked what favour she was able to return to him, she said, "I will soothe thy ears with sweet songs." The hawk answered, "I had rather thou shouldst soothe my belly; I am able to live without thy songs, but not without meat."

Morale. This fable teacheth that profitable things are to be preferred to pleasant.

from the Medici Aesop

160. Of a Lion Choosing a Hog a Companion for Himself

A lion, when he would get companions to himself, and many animals wished to join themselves to him, and required it with vows and prayers, the others being despised, he was willing to enter into society only with the hog. But being asked the cause, he answered, because this animal is so faithful that he never would leave his friends and companions in any, however great, danger.

Moral. This fable teaches that the friendship of those is to be desired who in the time of adversity do not draw back a foot from affording assistance.

Clarke: English (31)

Here are some more fables from H. Clarke's Latin textbook Fabulae Aesopi selectae, or, Select fables of Aesop, and you can click here for all the fables reposted from this book at the blog.

151. Of a Sheep Railing against a Shepherd

A sheep railed against a shepherd that, not content with the milk which he milked from her for his own use and the use of his children, moreover he stripped her of the fleece. Then the shepherd, angry, dragged her young one to death. The sheep says, what worse are you able to do to me? The shepherd says, I may kill thee, and throw thee out to be devoured by the wolves and dogs. The sheep held her peace, fearing still greater evils.

Moral. This fable shows that men ought not to grow warm against God, if he permitteth riches and children to be taken from them, when he is able to bring even greater punishments upon them both living and dead.

152. Of a Wagoner and a Wheel of the Wagon Creaking

A wagoner asked the wagon, wherefore the wheel, which was worse, creaked, when the rest did not do the same? To whom the wagon said, the sick always have used to be morose and complaining.

Morale. This fable shows that evils always are wont to drive men to complain.

153. Of a Man Willing to Try his Friends

A certain man very rich and liberal, had a great abundance of friends whom often he invited to supper, to whom they went most willingly. But willing to try whether they would be faithful to him in labours and dangers, he called together them all, saying that enemies were risen up against him, whom he resolved to kill; wherefore, arms being taken up, they should go with him, that they might revenge the injuries offered to him. Then all began to excuse themselves except two. Therefore, the rest being rejected, he held only those two in the number of friends.

Morale. This fable shows adverse fortune to be the best experiment of friendship.

154. Of a Fox Praising the Flesh of a Hare to a Dog

When the fox was put to flight by the dog, and just now was about to be caught, nor knew any other way of escaping, he said, O dog, why dost thou desire to destroy me, whose flesh cannot be of any use to thee? Take rather that hare (for the hare was near), whose flesh men say is most sweet. therefore the dog, moved by the counsel of the fox, the fox being let alone, pursued the hare, which yet he could not take for his incredible swiftness. After a few days the hare meeting the fox accused her vehemently (for he had heard her words) because she had shown him to the dog. To whom the fox said, O hare, why do you accuse me, when I have praised thee so greatly? What would you say if I had disgraced you?

Morale. This fable shows that men contrive destruction for others under the pretense of commendation.

155. Of the Hare Asking Craftiness, and the Fox Swiftness from Jupiter

The hare and the fox begged of Jupiter; this, that he would join swiftness to her craftiness; that, that he would join craftiness to his swiftness. To whom Jupiter answered, "We have bestowed gifts to all living creatures, from the beginning of the world, out of your most liberal bosom, but to have given all to one would have been the injury of others.

Moral. This fable shows that God has given his gifts with so equal a balance, that every one ought to be content with his own lot.

illustration by Tenniel (for another fable)

Roger L'Estrange (32)

Here are some more fables from Roger L'Estrange's Fables of Aesop and Other Eminent Mythologists, and you can click here for all the L'Estrange fables at this blog.

An Ant and a Pigeon

An Ant dropt, unluckily, into the Water as she was drinking at the Side of a Brook: A Wood-Pigeon took Pity of her, and threw her a little Bough to lay hold on. The Ant sav'd herself by that Bough, and in that very Instant, spies a Fellow with a Birding-Piece, making a Shoot at the Pigeon. Upon this Discovery, she presently runs up to him and stings him. The Fowler starts, and breaks his Aim, and away flies the Pigeon.

All Creatures have a Sense of good Offices, and Providence itself takes care, where other Means fail, that they may not pass unrewarded.

illustration by Billinghurst

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 'twas 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 very Innocent may serve to Teach Wise Men Caution, that they Examine Matters before they pass a Judgment upon them; for otherwise we live at a kind of Hap Hazard, and without any Insight into Causes and Effects.

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 Jack-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 through 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 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.

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'en 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 Knave 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 Justice.

'Tis 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.

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.

Rash Men do many Things in Haste that they Repent of at Leisure.

illustration from the Medici Aesop

Clarke: English (30)

Here are some more fables from H. Clarke's Latin textbook Fabulae Aesopi selectae, or, Select fables of Aesop, and you can click here for all the fables reposted from this book at the blog.

146. Of the a Wolf, Clothed with the Skin, of a Sheep, who Devoured the Flock

A wolf, clothed with the skin of a sheep, mixed himself with a flock of sheep, and daily slew some one of them: which when the shepherd had observed, he hanged him on a very high tree. But the other shepherds asking, why he had hung a sheep, he said, indeed the skin is a sheep's, as you see; but the works were a wolf's.

Moral.This fable shows that men are not to be judged by their habit, but by works because many do wolves' works under the garments of sheep.

illustration by Barlow

147. Of a Dog Killing tthe Sheep of His Master

A certain shepherd had given his sheep to his dog to be kept, feeding him with the best meats. But he often killed some sheep, which when the shepherd had observed, taking the dog, he was willing to kill him. To whom the dog said, "Wherefore dost thou desire to destroy me? I am one of thy domestics; rather slay the wolf who continually lies in wait for your sheepfold." "Nay," asys the shepherd, "I think thee more worthy of death than the wolf, for he professes himself my enemy openly, but thou, under the show of friendship, daily diminishest my flock."

Moral. This fable shows that they are to be punished by far more who hurt us under a pretence of friendship than they who profess themselves our enemies openly.

illustration from a 19th-century Croxall

148. Of a Ram Fighting with a Bull

There was a certain ram among the sheep who had so firm a head and horns that presently and easily he overcame the other rams, wherefore when he found no ram more who dared to withstand him running against him, puffed up with frequent victories he dared to provoke a bull to battle, but at the first onset when he had butted against the forehead of the bull, he was struck back with so cruel a blow that, almost dying, he said these words, "Fool that I am! What have I done? Why dared I to provoke so powerful an adversary to whom nature hath created me unequal?"

Moral. This fable shows that we ought not to strive with the more powerful.

149. Of an Eagle Snatching the Young of a Coney

An eagle, having built a nest in a very high tree, had snatched away the young of a coney, who was fed not far from thence, for the prey of her yong; whom the coney prayed with fair words, that she would vouchsafe to restore her young to her, but she, supposing him to be a little and earthly animal, tore them with her talons, which she placed for her young to eat in the sight of the dam; then the coney, moved at the death of her young, permitted not this injury to go unpunished; for she dug up the tree by the roots, which sustained the nest, which falling with a light blast of the winds, threw down the young of the eagle, as yet unfledged, upon the ground, who being eaten up by the wild beasts afforded comfort of grief to the coney.

Moral. This fable show that no man relying on his power ought to despise the weaker, seeing that sometimes the weaker revenge the injuries of the more powerful.

150. Of a Pike, a Fish of the River, Affecting the Dominion of the Sea

There was a pike in a certain river who exceeded the other fishes of the same river in fairness, greatness, and strength; whence all admired and treated him with the greatest honor; wherefore puffed up with pride, he began to desire greater command. Therefore, the river being left in which he had reigned many years, he entered into the sea that he might claim the dominion of it to himself, but finding a dolphin of a wonderful greatness, who reigned in it, he was so pursued by him that flying away scarcely could he enter into the mouth of the river, whence he dared to go out no more.

Moral. this fable admonishes us that content with our own things we do not desire what are by far greater than our strength.

Roger L'Estrange (31)

Here are some more fables from Roger L'Estrange's Fables of Aesop and Other Eminent Mythologists, and you can click here for all the L'Estrange fables at this blog.

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 Horse's Buttock?

This Fly in the Fable, is every Trifling Arrogant Fop in Nature, by what Name or Title soever Dignify'd, or Distinguish'd.

illustration from a 16th-century Aesop

Joy and Sorrow Are Near A-kin

There pass'd a great many Bitter Words once upon a time betwixt Joy and Sorrow; insomuch that they moved the Court upon it by Consent, and made a Chancery Cause on't. Upon a Fair and 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 'tis, 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.

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.

A Woman Drown'd

An unfortunate Woman happen'd to be Drown'd, and her poor Husband was mightily in Pain to find out the Body; so away he goes along the Bank up the Course of the River, asking all he met still if they could tell him any Tidings of the Body of his Dear Wife, that was overturn'd in a Boat at such a Place Below. Why, if you'd find your Wife, they cry'd, You must look for her down the Stream. No, No, says the Man, my Wife's Will carried her against Wind and Tide all the Days of her Life; and now she's Dead, which way soever the Current runs, she'll be sure to be against it.

The Spirit of Contradiction in a cross-Grain'd Woman is Incurable.

illustration by Grandville

A Country-man and a Boar

A Country-man took a Boar in his Corn once, and cut off one of his Ears. He took him a Second time, and cut off T'other. He took him a Third time, and made a Present of him to his Landlord. Upon the opening of his Head, they found he had no Brains, and every Body fell a Wond'ring, and Discoursing upon it. Sir, says the Clown, If this Boar had had any Brains, he would have taken the Loss of both his Ears for a Warning, never to come into my Corn again. These Words of the silly Bumpkin set the whole Company a laughing.

An Incorrigible Fool that will take no Warning, there's no Hope of him.

The Shipwreck 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 Gods 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 this 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 is no more then this, that Virtue shall never fail of a Reward in the Conclusion.

illustration from an early 18th-century Aesop

Clarke: English (29)

Here are some more fables from H. Clarke's Latin textbook Fabulae Aesopi selectae, or, Select fables of Aesop, and you can click here for all the fables reposted from this book at the blog.

141. Of a Wolf, Persuading a Procupine that She Would Lay Down Her Darts

A wolf, huntering, had bent his mind upon a porcupine which nevertheless he dared not to attack because she was fortified everywhere with darts. But a cunning being thought on of destroying her, he began to persuade her not to carry so great a burden of darts on her back in a time of peace, seeing that the archers did not carry anything unless when the time of battle approached, to whom the porcupine said, "It is to be believed always to be a time of fighting against a wolf."

Moral. This fable hints that a wise man ought always to be fortified against deceits of enemies and foes.

142. Of a Mouse Freeing a Kite

A mouse, having espied a kite entangled in the snare of the fowler, pitied the bird, although an enemy to him, and the bands being gnawed with his teeth, he made a way for him of flying out. The kite, unmindful of so great benefit, when he saw himself loosed, seizing the mouse suspecting no such thing, tore him with his claws and bill. 

Moral. This fable shows that wicked men are wont to repay thanks of this kind to their benefactors.

143. Of a Snail, Desiring of Jupiter that She Might Be Able to Bear Her House with Her

When Jupiter, from the beginning of the world, bestowed on all animals the gifts which they had desired, the snail desired of him that she might be able to bear about her house. Being asked by Jupiter why she demanded such a gift from him, which would be heavy and troublesome to her, she said, "I had rather bear so heavy a burden perpetually than not to be able to avoid a bad neighbor when I choose."

Moral. This fable shows that the nighborhood of bad men is to be avoided with every disadvantage.

illustration from a 16th-century Aesop

144. Of a Hedgehog, Casting Out a Viper, Her Host

A hedgehog, perceiving the winter to approach, asked the viper that she would grant a place to him in her cavern against the extremity of the cold, which, when she had done, the hedgehog, rolling himself hither and thither, pricked the viper with the sharpness of his darts, and tormented her vehemently. She seeing herself ill treated, when she took the hedgehog guestwise, entreated him with fair words, that he would go out, seeing that the place was too narrow for both. To whom the hedgehog said, let him go out, who cannot abide here; wherefore the viper perceiving, there was not place for her there, departed thence out of her lodging.

Moral. This fable shows that those are not to be admitted into fellowship, who are able to cast us out.

illustration by Bewick

145. Of a Certain Husbandman and a Poet

A certain husbandman coming to a poet, whose fields he ploughed, when he had found him alone among his books, asked him, by what means he was able to live so alone? To whom he said, I began only to be alone, since you came hither.

Moral. This fable shows that learned men, who continually are thronged with a crowd of the most learned men, then are alone, when they are among illiterate fellows.

illustration by Bewick

Roger L'Estrange (30)

Here are some more fables from Roger L'Estrange's Fables of Aesop and Other Eminent Mythologists, and you can click here for all the L'Estrange fables at this blog.

An Ass Taught Grammar

There was a bold undertaking Pedant, wager'd his Neck against a certain Sum of Money, that in Ten Years time he would teach an Ass to Write, Read and Chop Logick. His Friends call'd him a Thousand Mad-men for casting away his Life upon so absolute an Impossibility. Pray, Gentlemen, (says the Undertaker) have but a little Patience; for 'tis odds, that before the Term's out, either the Prince Dies (that's a Party to the Contract), or the Ass Dies, or the Adventurer Dies, and then the Danger's over.

Collusion without Malice is, in many Cases, not only Laudable but necessary.

illustration from Brant's Aesop

A Covetous Man and an Envious

There was a Covetous, and an Envious Man, that join'd in a Petition to Jupiter; who very graciously order'd Apollo to tell them that their Desire should be granted at a Venture; provided only, that whatever the one ask'd, should be doubled to the other. The Covetous Man, that thought he could never have enough, was a good while at a Stand; considering, that let him ask never so much, the other should have twice as much. But he came however by degrees, to pitch upon one thing after another, and his Companion had it double. It was now the Envious Man's turn to offer up his Request, which was, that one of his own Eyes might be put out, for his Companion was then to lose both.

Avarice and Envy are Two of the most diabolical, and insociable Vices under Heaven. The One assumes all to itself, and the Other wishes every Bit its Neighbour eats may choak him.

illustration by Barlow

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, if you Keep him, as well as he will make me Rich if I Buy him. You say very Right says t'other; but 'tis Ready Mony that I want, and the Purchaser will have only an Estate in Reversion.

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.

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 afraid 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.

In all Controversies they come off best that keep their Adversaries in fear of a Revenge.

illustration from a 16th-century Aesop

Jupiter's Altar Robb'd

A Thief Kindled his Torch at Jupiter's Altar, and then Robbed 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. Jupiter 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.

Nothing more Familiar then to cover Sacrilege, Murder, Treason, etc. 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.

illustration from a 17th-century Aesop

Roger L'Estrange (29)

Here are some more fables from Roger L'Estrange's Fables of Aesop and Other Eminent Mythologists, and you can click here for all the L'Estrange fables at this blog.

A Vulture's Invitation

The Vulture took up a Fit of a very good Humour once, and invited the whole Nation of the Birds to make merry with him, upon the Anniversary of his Birth-Day. The Company came; the Vulture shuts the Doors upon them, and Devours his Guests instead of Treating Them.

There's no Meddling with any Man that has neither Faith, Honour nor Good Nature in him.

illustration from Steinhowel

A Country-Man and an Ass

As a Country-man was Grazing his Ass in a Meadow, comes a Hot Alarm, 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-topof that, d'ye think? I can but be a Slave where-ever I am: so that Taken or not Taken, 'tis all a Case to Me.

It's some Comfort for a Body to be so Low that he cannot fall: And in such a Condition already that he cannot well be worse. If a Man be born to be a Slave, no Matter to what Master.

illustration by Grandville

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.

A Wise Man Searches into the Nature of Things, and does not Govern himself by outward Semblances and Appearances.

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 King to me in the Pit, set your Hearts at Rest, for I'll not Hurt a Creature of ye now I am 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.

There's no Creature so Wild and Savage, and 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.

illustration from a 17th-century Phaedrus

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 Masterpiece 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.

There's Quacking in all Trades: Bold Ignorance passes upon the Multitude for Science; and it is with Men as 'tis with Brutes, some are to Eat, and others to be Eaten. Confident Knaves, live upon Credulous Fools.

illustration from an early 18th-century Phaedrus

Rooster, Donkey, and Lion

Today's story is inspired by a traditional Aesop's fable, number 82 in the Perry corpus.

The Rooster, the Donkey and the Lion

The rooster and his friend the donkey went out into the field one day; the rooster perched upon the fence while the donkey was eating the grass, and there a lion saw them. The lion crept through the tall grass, stalking them, but before he could pounce, the rooster saw the lion and called out loudly to warn his friend of the danger. "Cock-a-doodle-doo! Cock-a-doodle-doo!" crowed the rooster. Now there is nothing a lion fears more than the sound of the rooster's crow, so he turned tail and ran. The foolish donkey laughed and said, "Look at that lion, scared of a rooster!" Then he decided to chase the lion, taunting him as he ran. "You big baby! You coward! Run away! Run away!" Meanwhile, the rooster kept crowing — "Cock-a-doodle-doo! Cock-a-doodle-doo!"  — but as soon as the rooster was out of earshot, the lion turned around and attacked the donkey, dragging him to the ground. "I may be afraid of the rooster crowing," he snarled, "but I am not afraid of you. Donkeys are supposed to run away from lions, not after them, you fool!" And then the lion killed the donkey and ate him.

This fable depends on an ancient Greek folk belief about the lion being afraid of the rooster's crow, a belief which also appears in the fable about the lion and the elephant (Perry 259). Especially since I just wrote about a lion who was afraid of the sound made by a frog (The Lion and the Frog), I decided to put the focus on the lion here, having him pronounce the endomythium, where the lion has the good sense to admit his own weakness, shameful though it might be, while rebuking the donkey for not having that same self-awareness of his strengths and weaknesses.

In the ancient Greek version of the story, there is no endomythium at all, and that is true for many of the English versions also, including the widely reprinted version in Croxall: An Ass and a Cock lived in a farmyard together. One day a hungry Lion passing by and seeing the Ass in good condition, resolved to make a meal of him. Now, they say that there is nothing a Lion hates so much as the crowing of a Cock; and at that moment the Cook happening to crow, the Lion straightway made off with all haste from the spot. The Ass, mightily amused to think that a Lion should be frightened at a bird, plucked up courage and galloped after him, delighted with the notion of driving the king of beasts before him. He had, however, gone no great distance, when the Lion turned sharply round upon him, and made an end of him in a trice. Presumption begins in ignorance and ends in ruin. 

In some versions, the donkey supposedly follows the lion because he thought he was the cause of the lion running away, not recognizing it was the rooster, but I liked the way Croxall put it, with the donkey laughing at a lion being afraid of a bird, so I went with that approach, and had the donkey taunt the lion as he ran. But the idea of the donkey mistakenly thinking that his own bray is powerful is a very nice approach also, and that is what makes the tiny limerick by Linton work so well:
The Ass gave a horrible bray,
Cock crowed; Lion scampered away;
Ass judged he was scared
By the bray, and so dared
To pursue; Lion ate him they say.
DON'T TAKE ALL THE CREDIT TO YOURSELF.

If I were to include this fable in a cycle about foolish donkeys I would definitely go with that version about the donkey and the power of his bray, but instead I was more interested in emphasizing the donkey's contempt for the lion's shameful fear and the lion's contempt for the donkey's reckless courage. The donkey's contempt for the lion is emphasized in the version that appears in Caldecott's Aesop:
An Ass and a Cock were in a shed. A hungry Lion caught sight of the Ass and was on the point of entering the shed to devour him. But he took fright at the sound of the Cock crowing, for people say that Lions are afraid at the voice of a Cock, and turned away and ran. The Ass, roused to a lofty contempt of him for being afraid of a Cock, went out to pursue him, but when they were some distance away, the Lion ate him up.

As an alternative to the donkey's contempt for the lion, I also like the idea of the donkey's false courage and "cowards who thus provoke their fate" in this nice verse version in an anonymous 19th-century children's Aesop:
An Ass and Cock together fed,
When, startled by a Lion's tread,
With clarion shrill, bold chanticleer
Scared him away in panic fear.
The Ass, courageous at the sight,
Pursued the Lion in his flight,
But found too far his courage bore him,
For round the monarch turned and tore him.
Cowards who thus provoke their fate,
Like the poor Ass may find, too late,
That courage false leads on to danger,
When on them turns the bold avenger.
LOOK BEFORE YOU LEAP.
DISCRETION IS THE BETTER PART OF VALOR.

In the English versions I found with an endomythium, it was always pronounced by the donkey rather than the lion. For example, here is Dugard's version in verse; this endomythium gave me the idea to juxtapose wisely running away from a lion as opposed to foolishly running after him:

The Cock and Ass together feed,
Towards whom a Lyon making speed,
The Cock first sees him, and to warn
The Ass to shun ensuing Harm
He crows aloud, at whose shrill Voice
the Lion back retires (no Noise
More terrifying him than that)
Which when the Ass perceived, thereat
Insults, and thinks from him he flew,
Seeming with Fury to pursue
The Lyon. But ere far they had gone,
Beyond the Noise of Cocks, where none
Was present but the Ass, and he,
The Lyon longer scorns to flee,
But turns, and unresisted slew
The Ass that did but now pursue,
Who thus laments, "Alas, that I,
Of cowardly Parents born, must die,
Not able, in this fatal Strife,
Return a Stroke to save my Life,
Nor when in Safety feeding, fly,
But follow such an Enemy."

Ayres' prose version also features an endomythium by the donkey: The Cock and the Ass feeding together, a Lion came to seize the Ass, which the Cock perceiving, crowed aloud to give him notice of it, at which shrill noise, the Lion being affrighted ran away, for so 'tis said the Lion alwaies dreads a Cock's Voice. But the Ass thinking he had fled for fear of him, pursued the Lion, who ran very far, till looking back, and not hearing nor seeing the Cock, turned furiously upon the Ass, and devoured him. The Ass crying with a lamenta∣ble voice, as he was dying, O Fool and Unfor∣tunate! that knowing my self not to be of a Valiant and Couragious Race, should thus madly engage against so powerful an Enemy." Many men out of design, counterfeit Fear till they find an opportunity to fall upon their Ene∣mies and destroy them.

Notice that hint in Ayers' epimythium that the lion was just pretending to be afraid in order to lure the donkey into a trap! I don't think that really fits with the idea of the fable, but it just goes to show how different people can twist and turn the details of the plot in order to promote the message they want to convey.

I can also imagine a version where the rooster would fly up and pronounce an endomythium over the donkey's body. Some versions emphasize the idea of the rooster being a friend to the donkey and trying to warn him (which is something I included in my version too), so the rooster's endomythium could be along the lines of "I tried to warn you, my friend, but instead I provoked you to run to your own death" or something like that.

To be honest, when I started to work on this fable today, I wasn't sure if it would turn out to be interesting or not; I chose it because it is one of the donkey fables in the Nahuatl Aesop that Hector Tapia is working on. I was really pleased and surprised to find out how many fascinating little differences there were among the English versions that I looked at. That actually made it hard, but fun, to write my own version since I had to make my own choices out of so many good possibilities.

For an illustration, the Medici Aesop is wonderful, showing the stages of the plot from right to left: the donkey and the rooster feeding, the donkey chasing the lion, and then the lion turning on the donkey and killing him.

Click here for more illustrations and English versions of this fable, and for more "favorite fables" at this blog, see the Aesopica label. You can find out more about this retelling project, see this post: Favorite Aesop's Fables.