With respect to the first consideration, it is evident that these fables, as consisting of plain and simple transactions, are particularly easy to be understood; as conveyed in images, they please and seduce the mind; and, as containing a moral, easily deducible on the side of virtue; that they afford, at the same time, the most weighty precepts of philosophy.  Here then are the two grand points of composition, “a manner of expression to be apprehended by the lowest capacities, and, (what is considered as a victory in the art) an happy conjunction of utility and pleasure."[024] Hence Quintilian recommends them, as singularly useful, and as admirably adapted, to the puerile age; as a just gradation between the language of the nurse and the preceptor, and as furnishing maxims of prudence and virtue, at a time when the speculative principles of philosophy are too difficult to be understood.  Hence also having been introduced by most civilized nations into their system of education, they have produced that general benefit, to which we at first alluded.  Nor have they been of less consequence in maturity; but particularly to those of inferiour capacities, or little erudition, whom they have frequently served as a guide to conduct them in life, and as a medium, through which an explanation might be made, on many and important occasions.

With respect to the latter consideration, which is easily deducible from hence, we shall only appeal to the wonderful effect, which the fable, pronounced by Demosthenes against Philip of Macedon, produced among his hearers; or to the fable, which was spoken by Menenius Agrippa to the Roman populace; by which an illiterate multitude were brought back to their duty as citizens, when no other species of oratory could prevail.

To these truly ingenious, and philosophical works of AEsop, we shall add those of his imitator Phoedrus, which in purity and elegance of style, are inferiour to none.  We shall add also the Lyrick Poetry of Alcman, which is no servile composition; the sublime Morals of Epictetus, and the incomparable comedies of Terence.

Thus then does it appear, that the excuse which was uniformly started in defence of the treatment of slaves, had no foundation whatever either in truth or justice.  The instances that we have mentioned above, are sufficient to shew, that there was no inferiority, either in their nature, or their understandings:  and at the same time that they refute the principles of the ancients, they afford a valuable lesson to those, who have been accustomed to form too precipitate a judgment on the abilities of men:  for, alas! how often has secret anguish depressed the spirits of those, whom they have frequently censured, from their gloomy and dejected appearance! and how often, on the other hand, has their judgment resulted from their own vanity and pride!

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