ARTICLE I.

OF REASONABLE FABLES.

A reasonable fable "is that which relates human facts or words." It is called reasonable, not because the facts related are probable, but because it refers to rational beings.

2. Parables, which narrate events that are probable, are better classed among narrations; such are the parables in the Gospel.

3. The following is an example of the reasonable fable, related by Phaedrus.

SOPUS AND A MISCREANT.

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"A certain miscreant threw a stone at Esopus. Much the better,' said Esopus; and then gave him a small piece of money, saying, I have no more, by Hercules! but where thou canst obtain more, I will show to thee. Behold, a wealthy and mighty man is coming; throw a stone at him also, and thou wilt soon obtain a proper reward.' ' "The wretch, being persuaded, did as he was told; but impudence was disappointed in the expectation; for being captured, he paid the penalty on the gibbet."

(1.) What is a reasonable fable?

(2.) To what class of composition do parables belong? Give an example of the reasonable fable.

ARTICLE II.

OF THE MORAL FABLE.

1. A moral fable or apologue is "a narrative which relates facts or dialogues of irrational beings." It is called moral; because, among the ancients, it had for its object a moral instruction only.

2. Phædrus affords a fine example of an apologue, in the fable of "The Ruptured Frog and the Ox."

MORAL.-" While the Impotent strives to imitate the Powerful, he often perishes.”

“In times past, a frog saw an ox in the field; being envious to see so large a body, began to stretch her skin, and asked her little ones if she was larger than the ox. They said 'no.' Again she expanded her skin with greater effort, and asked likewise who was the largest? They answered, the ox. At last, being angry, while with a greater struggle she was striving to inflate herself, she burst asunder, and fell dead."

ARTICLE III.

OF THE MIXED FABLE.

1. A mixed fable "is a narrative wherein ra

(1.) What is a moral fable?

(2.) Cite an example of the moral fable.

(1.) What is a mixed fable?

tional and irrational beings are introduced as acting or conversing together." It is called mixed, because it combines both kinds, the reasonable fable, and the apologue.

2. An example of the mixed fable, is that of The Dog and Shepherd by Phaedrus.

"A dog once asked a shepherd for a place in his cabin, where she might give birth to, and raise her little ones. This having obtained from the shepherd, in course of time, with the assistance of her dogs, she claimed the ownership of the whole place. Thus, certain men that are tenants, often make themselves proprietors."

ARTICLE IV.

OF THE QUALITIES AND STYLE OF FABLES.

1. Since fables have for their object a practical instruction, or an illustration of some truth ; it follows, that they must be clear, comprehensive, well adapted to the object, short, pleasant, and free from vulgarity..

2. The style best suited to fables, is the simple, or familiar. However, as the object of the writer or speaker may be, not only to instruct,

(2.) Present an example of the mixed fable?
(1.) What are the qualities of fables in general?
(2.) What is the style best suited to them?

but, moreover, to please; so the style may be both simple and adorned.

ARTICLE V.

FINAL REMARKS ON THE SUBJECT OF FABLES.

1. We have stated at the beginning of this Part that the object of fables, among the ancients, was either instruction, or the illustration of a truth. As instruction is often accompanied with reprimand or censure, so also fables were sometimes used for that object.

2. The foregoing are examples of fables, the purpose of which is to convey instruction.

3. Here we shall add two more examples: the first, of a fable for the illustration of a fact, and its results; the other, for censure or reprimand.

EXAMPLE I.

4. The Roman Plebeians having seceded from the Patricians, had assembled together on Mount Aventinus. Neither the law, nor the authority of the magistrates, could effect a reconciliation.

(1). What is the object of fables?

(4.) Give an example of a fable for the illustration of the consequences of a fact, or measure.

Menenius Agrippa, a humble citizen, succeeded in re-uniting the two parties, by relating the following apologue, as reported by Livius (Book 2, Rom. Hist.)

A DISSENSION OF THE MEMBERS OF THE HUMAN BODY WITH THE STOMACH.

"At a certain epoch, when all the members of the human body, did not, as now, agree together for the same purpose, but each member had a judgment and speech of his own; the other members of the body being highly incensed against the stomach, that by their care, work, and service, he should be supplied with everything, and should remain quiet in the middle of the body, for no other purpose than of enjoying pleasure, formed a conspiracy; that the hands should carry no more food to the mouth; that the mouth should not receive it, if given, and the teeth should not grind it. But while they designed, by this spite, to conquer the stomach by hunger, they soon brought themselves to the point of starvation; so that it appeared then, that the service of the stomach was no less efficient, or necessary than theirs; that it fed them, as it was fed by them, sending back to all parts and veins of the body, this blood, with which we live and are made strong.

Showing, then, how similar the internal dissension of the members of the body was to the discord of the Plebeians with the Patricians; Agrippa succeeded in changing their minds, and effected a reconciliation."