''Tis but a play to form the youth
By fiction in the cause of truth,'
so that his view of the question also was just the very antipodes of that of the French philosopher.
Quintilian urges[17] that 'boys should learn to relate orally the fables of Æsop, which follow next after the nurse's stories.' True, he recommends this with a view to initiating them in the rudiments of the art of speaking; but he would not have inculcated the use of fables for children for even this secondary purpose, if he had dreamt for a moment they would have had a bad effect on their minds.
Rousseau, with all his knowledge of human character and his power of imagination, had a matter-of-fact vein running through his mind, which led him to entertain the mistaken view that the influence of fables on the juvenile mind was objectionable. Cowper, who was no mean writer of fables himself, with his clear common sense, broad natural instincts, and mother wit—in which Rousseau was lacking—saw the unwisdom of the philosopher's conclusions, and satirized his views in the well-known lines:
'I shall not ask Jean Jacques Rousseau
If birds confabulate or no;
'Tis clear that they were always able
To hold discourse, at least in fable;
And e'en the child, who knows no better
Than to interpret by the letter
A story of a cock and bull,
Must have a most uncommon skull.'[18]
It is no exaggeration to assert that the effect which fables and their lessons have had on the people is incalculable. They have been read and rehearsed and pondered in all ages, and by thousands whom no other class of literature could attract. The story and its moral (in the Æsopian fable at least) are obvious to the dullest comprehension, and they cling to the memory like the limpet to the rock, and find their application in all the concerns of daily life.
But it is not the illiterate alone that have profited by the fable; all classes have been affected by its lesson. We are all apt scholars when the fable is the schoolmaster. There is no class of the community that has not come under its sway. It has penetrated to the highest stratum of society equally with the humblest, and may be credited with an influence as wide and far-reaching as the sublimest moral treatise which the human intellect has produced.
The epic and the novel (fables of a kind), like some paintings, cover a wide canvas, and the details are not always easily grasped and remembered; but the true fable is a story in miniature which we take in at a glance, and stow away for after use in a small corner of our memory.
We have the 'successful villain' in the fable as sometimes on the stage; and it may be a question whether the tendency of this is not rather to encourage dissimulation in certain ill-constituted minds, than to inculcate virtue. One of Northcote's fables, The Elephant and the Fox, will exemplify what we mean.
'A grave and judicious elephant entering into argument with a pert fox, who insisted upon his superior powers of persuasion, which the elephant would not allow, it was at length agreed between them that whichever attracted the most attention from his auditors by his eloquence should be deemed the victor. At a certain appointed time a great assembly of animals attended the trial, and the elephant was allowed to speak first. He with eloquence spoke of the high importance of ever adhering with strictness to justice and to truth; also of the happiness which resulted from controlling the passions, of the dignity of patience, the inhospitable and hateful nature of selfishness, and the odiousness of cruelty and carnage.