APPLICATION.
This Fable is recorded by Aristotle, who tells us that Æsop spoke it to the Samians on occasion of a popular sedition, to dissuade them from deposing their great minister of state, lest they might, in getting rid of one who was already glutted with their spoils, make room for a more hungry and rapacious one in his stead. By this it would appear, that some ministers of state in ancient times, instead of being guided by integrity and patriotism, were intent only upon filling their own coffers, and aggrandizing and enriching their own relations, from the plunder of the people whose affairs they were entrusted with; and that they considered them as their prey, rather than their charge. A succession of such ministers, who can be countenanced by weak monarchs only, is more calamitous to a nation than plague, pestilence, and famine; for the effects of their mal-administration do not end with their wicked lives, but lay the foundation of ruin to nations that would, under a patriotic government, have been virtuous, great, and flourishing.
THE SPARROW AND THE HARE.
A Hare being seized by an Eagle, squeaked out in a most woful manner. A Sparrow, that sat upon a tree just by, and saw the affair, could not forbear being unseasonably witty, but called out to the Hare: So, ho! what, sit there and be killed! prithee up and away; I dare say if you would but try, so swift a creature as you are would easily escape from an Eagle. As he was going on with his cruel raillery, down came a Hawk and snapped him up, and notwithstanding his cries and lamentations, fell to devouring him in an instant. The Hare, who was just expiring, addressing her last words to the Sparrow, said, You who just now insulted my misfortune, with so much security as you thought, may please to shew us how well you can bear the like, now it has befallen you.
APPLICATION.
To insult people in distress, is the characteristic of a cruel, indiscreet, and giddy temper; and he must surely have a very bad heart, and no very good head, who can look on the day of grief, and the hour of distress, as a time for impertinent raillery. If any other arguments were necessary, or might be supposed capable of enforcing moral precepts on those who cannot be actuated by humanity, it might be added, that the vicissitudes of human affairs render such behaviour imprudent, as well as barbarous; since we cannot tell how soon we may be ourselves reduced to lament the woes which are now the objects of our derision: for nobody knows whose turn may be the next.
