hints of him, I suspect he had something particular in his mien; but rather odd than ugly, and more apt to excite mirth than disgust, in those that conversed with him. Perhaps something humorous displayed itself in his countenance as well as his writings; and it might be upon account of both, that he got the name of Γελωτοποιος, as Lucian calls him, and his works that of Γελοια. However, we will go a middle way; and without insisting upon his beauty, or giving into his deformity, allow him to have made a merry comical figure; at least as handsome as Socrates; but at the same time conclude, that this particularity in the frame of his body was so far from being of any disadvantage to him, that it gave a mirthful cast to every thing he said, and added a kind of poignancy to his conversation.

We have seen what opinion the ancients had of our Author, and his writings. Now, as to the manner of conveying instruction by Fables in general, though many good vouchers of antiquity sufficiently recommend it, yet to avoid tiring the reader's patience, I shall wave all quotations from thence, and lay before him the testimony of a modern; whose authority, in point of judgment, and consequently, in the present case, may be as readily acknowledged as that of any ancient of them all. "Fables[4]," says Mr. Addison, "were the first pieces of wit that made their appearance in the world; and have been still highly valued, not only in times of the greatest simplicity, but among the most polite ages of mankind. Jotham's Fable of the Trees is the oldest that is extant, and as beautiful as any which have been made since that time. Nathan's Fable of the poor Man and his Lamb, is likewise more ancient than any that is extant, besides the above-mentioned, and had so good an effect, as to convey instruction to the ear of a king, without offending it, and to bring the man after God's own heart to a right sense of his guilt, and his duty. We find Æsop in the most distant ages of Greece. And, if we look into the very beginning of the commonwealth of Rome, we see a mutiny among the common people appeased by the Fable of the Belly and the Members[5]; which was indeed very proper to gain the attention of an incensed rabble, at a time, when, perhaps, they would have torn to pieces any man who had preached the same doctrine to them, in an open and direct manner. As Fables took their birth in the very infancy of learning, they never flourished more than when learning was at its greatest height. To justify this assertion, I shall put my reader in mind of Horace, the greatest wit and critic in the Augustan age; and of Boileau, the most correct poet among the moderns; not to mention La Fontaine, who, by this way of writing, is come more into vogue than any other author of our times." After this, he proceeds to give some account of that kind of Fable in which the passions, and other imaginary beings, are actors; and concludes with a most beautiful one of that sort, of his own contriving. In another place, he gives us a translation from Homer of that inimitable Fable comprised in the interview between Jupiter and Juno, when the latter made use of the girdle of Venus, to recall the affection of her husband; a piece never sufficiently to be recommended to the perusal of such of the fair sex, as are ambitious of acquitting themselves handsomely in point of conjugal complacence. But I must not omit the excellent Preface, by which the Fable is introduced, "Reading is to the mind[6]," says he, "what exercise is to the body: as by the one, health is preserved, strengthened, and invigorated; by the other virtue (which is the health of the mind) is kept alive, cherished, and confirmed. But, as exercise becomes tedious and painful when we make use of it only as the means of health, so reading is too apt to grow uneasy and burdensome, when we apply ourselves to it only for our improvement in virtue. For this reason, the virtue which we gather from a Fable or an allegory, is like the health we get by hunting, as we are engaged in an agreeable pursuit that draws us on with pleasure, and makes its insensible of the fatigues that accompany it."

ÆSOP'S FABLES.

FABLE I.

THE COCK AND THE JEWEL.

A brisk young Cock, in company with two or three pullets, his mistresses, raking upon a dunghill for something to entertain them with, happened to scratch up a Jewel. He knew what it was well enough, for it sparkled with an exceeding bright lustre; but, not knowing what to do with it, endeavoured to cover his ignorance under a gay contempt; so, shrugging up his wings, shaking his head, and putting on a grimace, he expressed himself to this purpose:—'Indeed, you are a very fine thing; but I know not any business you have here. I make no scruple of declaring that my taste lies quite another way; and I had rather have one grain of dear delicious barley, than all the Jewels under the sun.'

APPLICATION.

There are several people in the world that pass, with some, for well accomplished gentlemen, and very pretty fellows, though they are as great strangers to the true uses of virtue and knowledge as the Cock upon the dunghill is to the real value of the Jewel. He palliates his ignorance by pretending that his taste lies another way. But, whatever gallant airs people may give themselves upon these occasions, without dispute, the solid advantages of virtue, and the durable pleasures of learning, are as much to be preferred before other objects of the senses, as the finest brilliant diamond is above a barley-corn. The greatest blockheads would appear to understand what at the same time they affect to despise: and nobody yet was ever so vicious, as to have the impudence to declare, in public, that virtue was not a fine thing.

But still, among the idle, sauntering young fellows of the age, who have leisure as well to cultivate and improve the faculties of the mind, as to dress and embellish the body, how many are there who spend their days in raking after new scenes of debauchery, in comparison of those few who know how to relish more reasonable entertainments! Honest, undesigning good sense is so unfashionable, that he must be a bold man who, at this time of day, attempts to bring it into esteem.

How disappointed is the youth who, in the midst of his amorous pursuits, endeavouring to plunder an outside of bloom and beauty, finds a treasure of impenetrable virtue concealed within! And why may it not be said, how delighted are the fair sex when, from among a crowd of empty, frolic, conceited admirers, they find out, and distinguish with their good opinion, a man of sense, with a plain, unaffected person, which, at first sight, they did not like!

FABLE II.