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# Fables of Æsop and Other Eminent Mythologists/Fable CCIII

Fab. CCIII.
An Ant and a Pigeon.
AN Ant drop Unluckily into the Water as she was Drinking at the Side of a Brook. A Wood-Pigeon took Pity of her, and threw her a little Bough to lay hold on. The Ant sav'd her self by that Bough, and in That very Instant, spies a Fellow with a Birding-Piece, making a Shoot at The Pigeon. Upon This Discovery, she presently runs up to him and Stings him. The Fowler starts, and breaks his Aim, and away flies the Pigeon.
The MORAL.
REFLEXION.
THE Practice of Requiting Good Offices is a Great Encouragement to the Doing of them; and in truth, without Gratitude there would be Little Good Nature; for ther is not One Good Man in the World that has not need of Another. This Fable of the Ant is not All-together a Fiction, for we have many Instances of the Force of Kindness; even upon Animals and Insects: To pass over the Tradition of Androdus's Lyon, the Gratitude of Elephants, Dogs and Horses is too Notorious to be Deny'd. Are not Hawks brought to the Hand, and to the Lure? And in like manner, are not Lyons, Tygers, Bears, Wolves, Foxes, and other Beasts of Prey Reclaim'd by Good Usage? Nay, I have seen a Tame Spider, and 'tis a Common Thing to have a Lizzard come to Hand. Man only is the Creature, that to his Shame, no Benefits can Oblige, no nor Secure, even from seeking the Ruine of his Benefactor: So that This Pismire sets us a Lesson here in her Thankfulness to her Preserver.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCXLVII

Fab. CCCXLVII.
Pigeons Reconcile the Hawks.
THere Happen’d a Bloudy Civil War once among the Hawks, and what did the Poor, Peaceable, Innocent Pigeons, but in Pure Pity, and Good Nature, send their Deputies and Mediators to do the Best they could to make 'em Friends again, so long as This Feud Lasted; they were so Intent upon Killing one another, that they Minded nothing else; but no sooner was the Quarrel taken up among Themselves, then they fell to their Old sport again of Destroying the Pigeons. This brought them to a Sight of their Error, and to Understand the Danger of Uniting a Common Enemy to their Own Ruine,
The MORAL.
REFLEXION.
'TIS a Hard Matter in This Case to Reconcile Policy, and Good Nature; or to bring a Plain-dealing Innocence into a Consistency with Necessary Prudence; For Singleness of Mind passes in the World for want of Brains, and where Knavery is in Credit, Honesty is sure to be a Drug: But Every Man must stand or fail to his Own Conscience, and so Divide the Mater as neither to Offend Christian Charity, nor Civil Discretion. The Blessing that is Proncunc'd upon the Peace-Makers does not Extend to Those Cases, where the Effect of the Peace shall be the Ruine of the Reconcilers. 'Tis Dangerous Parting a Fray, whether it be Jest or Earnest; tor there are Sham Quarrels as well as Bloody Ones: In the One, a Man runs the risque of his Hat, or his Cloak; In the Other, of his Life. We have liv'd to see This Fable remarkably Moraliz’d among our selves upon the like Occasion; for full as the Common Enemy were at Variance, we had a sort of Peace-making Pigeons that would needs be Reconciling them, though the Only Security they had under the Sun was Their Divisions.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCXX

Fab. CCCXXI.
A Mouse and a Kite.
A Simple Mouse had the Fortune to be near at hand, when a Kite was taken in a Net. The Kite begg’d of her to try it she could help her out. The Mouse Gnaw’d a Hole in’t, and set her at Liberty; and the Kite Eat up the Mouse for her Pains.
The MORAL.
Save a Thief from the Gallows and he’ll Cut your Throat.
REFLEXION.
’TIS No New Thing in the World to Return Evil for Good. Nay, there are some Natures so sowre, and so Ungrateful, that they are never to be Oblig’d. All Kites of This Humour do not Wear Feathers: Neither do All such Mice wear Long Tayls. There are Cases, wherein our Very Tenderness, and Charity, becomes a Snare to us, and there are People too, that fancy No Blood so sweet, as That of the Person to whom they stand Indebted for their Lives and Fortunes: But then if One Man should Cease to be Generous, and Charitable, because Another Man is Sordid, and Ungrateful. It would be much in the Power of the Basest of Vices to Extinguish the most Christian, and Humane of Vertues. These Lewd Examples May however, and Ought to Recommend Prudence and Caution to us; but without Killing, or Quenching Good Nature. There are, ’tis true, some People so Harden’d in Wickedness, as to have No Sense at all of the most Friendly Offices, or the Highest Benefits. Now in These Desperate Cases, a Man is little Better then Felo-de-se, that for the Helping of Another Ventures the Undoing of Himself. Nay, and ’tis somewhat more then a Venture too, when a Mouse lays it self at the Mercy of a Kite.
# Fables of Æsop and Other Eminent Mythologists/Fable CCI

Fab. CCI.
A Gnat Challenges a Lyon.
AS a Lyon was Blustering in the Forrest, up comes a Gnat to his very Beard, and Enters into an Expostulation with him upon the Points of Honour and Courage. What do I Value your Teeth, or your Claws, says the Gnat, that are but the Arms of Every Bedlam Slut? As to the Matter of Resolution; I defy ye to put That Point immediately to an Issue. So the Trumpet Sounded and the Combatants Enter'd the Lists. The Gnat Charg'd into the Nostrils of the Lyon, and there Twing'd him, till he made him Tear himself with his Own Paws. And in the Conclusion he Master’d the Lyon. Upon This, a Retreat was Sounded, and the Gnat flew his way: But by ill-hap afterward, in his Flight, he struck into a Cobweb, where the Victor fell a Prey to a Spider. This Disgrace went to the Heart of him, after he had got the Better of a Lyon to be Worlted by an Insect.
The MORAL.
REFLEXION.
THERE is Nothing either so Great, or so Little, as not to be Lyable to the Vicissitudes of Fortune, whether for Good or for Evil, A Miserable Fly is sufficient we see, to take down the Stomach of a Lyon: And then to Correct the Insulting Vanity of That Fly, it falls the next Moment into the Toyl of a Spider. 'Tis Highly Improvident not to Obviate small Things; and as Ridiculous to be Baffled by them; and it is not the Force neither, but the Importumty that is so Vexatious and Troublesom to us. The very Teizing of the Lyon Gall'd him more then an Arrow at his Heart would have done. The Doctrine is This, That no Man is to Presume upon his Power and Greatness, when Every Pityful Insect may find our a Way to Discompose him. But That Pityful Insect again is not to Value himself upon his Victory neither; for the Gnat that had the Better of the Lyon, in the very next Breath was Worsted by a Spider.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCXLIII

Fab. CCCXLII.
A Nightingale and a Hawk.
AS a Nightingale was Singing in a Bush, down comes a Rascally Kite of a Sparrow-Hawk, and Whips her off the Bough: The Poor Wretch Pleaded for her self, that alas! her Little Carcass was not worth the While, and that there were Bigger Birds enough to be found. Well, says the Hawk, but am I so Mad d’ye think, as to Part with a Little Bird that I have, ​for a Great One that I have Not? Why then, says she, I'll give ye a Delicate Song for my Life: No, no, says the Hawk, I want for my Belly, not for my Ears.
The MORAL.
A Bird in the Hand is Worth Two in the Bush.
REFLEXION.
THIS Fable carries Three Morals. 1st. That we are not to Part with a Certainty for an Uncertainty. 2dly, That Men of Appetite are not Mov'd by any Consideration of Vertue. 3dly, That Things of Use and Necessity, are to be preferr'd before Matters meerly of Delight and Pleasure.
The Nightingale in the Foot of the Hawk, is the Case of many an Innocent Creature in the Hands of Justice, when the very Equity of the Law Bends under the Weight of an Over-ruling Rigour. The Belly has no Ears, and so there’s no Charming of it. Arguments against Power, are but Wind, when Reason draws One way, and Appetite Another. There’s no Moving of any Creature contrary to the Nature of it, Hang ‘em All up (says a Pleasant Droll, upon Venners Rifing) they are not Worth the Begging. 'Tis a piece of State-Policy sometimes, to let the Poor and the Friendless go to Pot; Nay, and to reckon the Execution of them among the Triumphs of Justice too. There is This further in’t besides; that the Uttermost Severity upon Those that have not where-withal to Bid for their Lives, raises the Price of the Market upon Those that Have; and Enhances the Value of the Deliverance, or, in Plain English, of the Pardon. The Poor Nightingale had Nothing to give that the Hawk car'd for, and so the Dy'd, in truth, because she was not worth the Begging.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCXXVII

Fab. CCCXXVII.
An Impertinent and a Philosopher.
A Certain Pragmatical, Senceless Companion would make a Visit to a Philosopher. He found him Alone in his Stuty, and fell a VVond’ring how he could Endure to Lead so Solitary a Life, The Learned Man told him; Sir, says he, You are Exceedingly Mistaken; for I was in very Good Company till You came In.
The MORAL.
Good Thoughts and Good Bosks are very Good Company.
REFLEXION.
Fable at last, is to tell us, that Good Books and Good Thoughts are the Best Company, and that they are Mistaken that think a Wise Man can ever be Alone. It prepares us also to Expect Interruptions, and Disappointments, and to Provide for 'em; but withal, to take the Best Care we can ​to Prevent the Plague of Ill Company, by avoiding the Occasions of it. The Linking of a Man of Brains and Honesty into a Lewd Insipid Conversation, is Effectually but the Moral of That Tyrant, that Bound the Living, and the Dead together, and yet This is it which the Impertiaent takes for the Relief of Solitude, and the Blessing of That which he calls Company.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCCXXI

Fab. CCCCXXI.
An Ass and a Shadow.
ONe Hir'd an Ass in the Dog-Days to carry certain Bails of Goods to such a Town: 'T'was Extream Hot, so that he lay down upon the Way to Refresh himself under the Shade ​of the Ass. The Muletier bad him Rise, and go on according to his Bargain. 'T other said that the Ass was His for the time he had Hir'd him. Right, says the other, You have Hir'd the Ass, but not the Shadow.
The Moral.
REFLEXION.
This Fable Plays upon the Contentious Humour of People that go to Law for Trifles. De Asini Umbra, is effectully but this Fancy in an Adage. There needs no more to the setting of the whole World in a Flame, then a Quarrelsom Plaintiff and Defendent, and a Brace of Chicaneurs to Blow the Coals, Wrangling is Instructed as an Art or a Science on the one side, and made use of as an Exercise on the other. Some People can no more Live without Law, then without Air, and they reckon it better Husbandry to spend a Thousand Pound upon Counsel, to Defend a Trivial or an Unwarrantable Cause, then to part with one single Six Pence for the Payment of an Honest Debt. This Fable in short, is Moralliz'd in Westminster-Hall, Forty times over every Term.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCCXX

Fab. CCCCXX.
Hungry Dogs, and a Raw-hide.
A Company of Hungry Curs Discover’d a Raw-Hide in the Bottom of a River, and lay'd their Heads together how to come at it: They Canvass'd the matter one way and ‘tother, and brought it to this Issue in the Conclusion, that the only way to get it, was to Drink their way to't. So they fell to Lapping and Guzzling, 'till in one Word, they Burst themselves, and never the nearer.
The Moral.
REFLEXION.
Foolish Counsel is not only Vain and Unprofitable in General, but in many particular Cases most Destructive and Deadly. This Fable lays open the Folly, the Vanity, and the Danger of Pressing too eagerly for any thing that's out of our Reach. We spend our Strength, and our Credit in clearing the way to't, and it flies before us like a Shadow, which we may well Pursue, but can never Overtake. It is much the Humour of Chymists, and a Thousand other sorts of Projectors, that propose to themselves things utterly Impracticable, and out consume their Lives in Hopeless and Fruitless Undertakings. This falls out for want of Computing upon the Proportion betwixt the Means, and the End; and for want of Examining and Considering what's Praccticable, and what not; and for want again of Measuring our Force and Capacity with our Designs.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCCXXXIX

Fab. CCCCXXXIX.
A Cock and Horses.
A Cock was got into a Stable, and there was he Nestling in the Straw among the Horses; and still as the Fit took ‘em, they'd be Stamping and Flinging, and laying about 'em with their Heels: So the Cock very gravely Admonish’d them; Pray my Good Friends, let us have a Care, says he, that we don't Tread upon One Another.
The Moral.
REFLEXION.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCLVIII

Fab. CCCLVIII.
An Old Man and an Ass.
AN Old Man and a Little Boy were driving an Ass before them to the Next Market to Sell. Why have you no more Wit, (says one to the Man upon the Way,) than You and your Son to Trudge it afoot, and let the Ass go Light? So the Man set the Boy upon the Ass, and Footed it Himself. Why Sirrah, says Another after this, to the Boy, Ye Lazy Rogue you, must you Ride, and let your Antient Father go afoot? The Man upon this, took down his Boy; and got up Himself. D'ye see (says a Third) how the Lazy Old Knave Rides Himself, and the Poor Little Child has much ado to Creep after him! The Father, upon this, took up his Son Behind him. The next they met, ask'd the Old Man whether his Ass were his Own or no? He said Yes. Troth, there's little sign on't fays t'other, by your Loading him thus. Well says the Fellow to Himfelf, and what an I to do now? for I am Laugh'd at, if either the Ass be Empty, or if One of us Rides, or Both; and so in the Conclusion he Bound the Asses Legs together with a Cord, and they try’d to carry him to Market with a Pole upon their Shoulders betwixt them. This was Sport to every Body that saw it, insomuch that the Old Fellow in great Wrath threw down the Ass into a River, and so went his way Home again. The Good Man, in fine, was willing to Please Every body, but had the Ill Fortune to Please No body, and lost his Ass into the Bargain.
The Moral.
REFLEXION.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCCXXV

Fab. CCCCXXV.
The Moon Begs a New Gown.
THe Moon was in a heavy Twitter once, that her Cloaths never Fitted her: Wherefore, Pray Mother, says she, let the Taylor take Measure of me for a New-Gown, Alas Child, says the Mother, how is it possible to make any one Garment to Fit a Body that appears every Day in a several Shape?
The MORAL.
REFLEXION.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCCXXXI

Fab. CCCCXXXI.
A Hare and a Sparrow.
A Sparrow happen’d to take a Bush just as an Eagle made a Stoop at a Hare, and when she had got her in the Foot, Poor Wat cry'd out for Help. Well, (says the Sparrow) and why don't_ye Run for’t now? I thought your Footmanship would have Sav'd ye. In this very Moment: comes a Hawk, and whips away the Sparrow; which gave the Dying Hare this Consolation in her last Distress, that she saw her Insolent Enemy overtaken with a just Vengeance, and that the Hard-Hearted Creature that had no Pity for Another, could obtain, none for her self neither, when she stood most in need on’t.
The Moral.
REFLEXION.
Here's a Just Judgment upon Ill-Nature, wherefore let no Man make Sport with the Miserable, that is in danger to be Miserable Himself, as Every Man may be; and in Truth every Man deserves so to be, that has no TTenderness for his Neighbour. It is a High Degree of Inhumanity not to have a Fellow-feeling of the Misfortune of my Brother; but to take Pleasure in my Neighbours Misery, and to make Merry with it, is not only a Brutal, but a Diabolical Barbarity and Folly.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCLXIII

Fab. CCCLXIII.
An Ass taught Grammar.
THere was a Bold Undertaking Pedant, Wager'd his Neck against a certain Sum of Mony, that in Ten Years time he would Teach an Ass to Write, Read, and Chop Logick. His Friends called him a Thousand Mad-men for casting away his Life upon so Absolute an Impossibility. Pray Gentlemen (says the Undertaker) have but a little Patience; for 'tis odds, that before the Term's out, either the Prince Dyes, (that's a Party to the Contract,) or the Ass Dyes, or the Adventurer Dyes, and then the Danger's over.
The Moral.
REFLEXION.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCCXVIII

Fab. CCCCXVIII.
A Boar Challenges an Ass.
THere pafsd some Hard Words betwixt a Boar and an Ass, and a Challenge follow'd upon't. The Boar depended upon his Tusks, and computed within himself, that Head to Head the 'tother could never be able to Encounter him. So he Advanc'd upon his Adversary: And the Ass, so soon as ever he had him within Distance, turn'd Tayl upon him, and gave him such a Lash over the Chops with his Iron Hoof, that he made him stagger again. The Boar after a little Pause, Recover'd himself. Well, (says he) I was not aware of such an Attack from that End.
The Moral.
REFLEXION.
This Fable shews the great Oversight of Engaging in Quarrels, without Considering from what Quarter the Danger may come. Where Adversaries are unequally Match’d, it will behove the Weaker to supply the want of Force and Courage, by Invention and Address. Presumption can never Justify either Temerity or Carelessness; for every Creature has its Weak Side, and lies open to be Impos'd upon by Craft or Surprize. There’s an Infamy in the very Challenge of so Base and Timerous a Creature; but then to be Worsted by an Animal that's the Scorn of all the Rest, is Shameful and Ridiculous to the Highest Degree.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCCXXXIII

Fab. CCCCXXXIII.
Joy and Sorrow are near A-kin.
THere pass'd a great many Bitter Words once upon a time betwixt Joy and Sorrow; insomuch that they Mov'd the Court upon it by Consent, and made a Chancery Cause on't. Upon a Fair and a Full Hearing, the Judge found some colour of Equity on Both Sides, and would fain have made ’em Friends again. You should confider, says he, how near y’are a-kin, and what a Scandal, 'tis to have these Heats and Squabbles among Relations: But all this went in at One Ear, and out at T'other: So that when he saw there was no to be done, he pass'd this Sentence upon them, that since they would not go Hand in Hand Amicably of Themselves, they should be Link'd together in a Chain; and Each of them in his Turn should be perpetually Treading upon the Heel of the Other; and not a Pin Matter then which went Foremost.
The Moral.
REFLEXION.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCCXXX

Fab. CCCCXXX.
A Lion and a Man.
AMong other good Counsels chat an Old Experiencd Lion gave to his VVhelp, this was One; that he should never Contend with a Man; for says he, if ever you do, you'll ​be Worsted. The Little Lion gave his Father the Hearing, and kept the Advice in his Thought, but it never went near his Heart. When he came to be grown up afterward, and in the Flower of his Strength and. Vigour, About and About he Ranges to look for a Man to Grapple with: In his Ramble he chances to Spy a Yoak of Oxen; so up to ‘em he goes presently; Heark ye Friends, says he, are yon MEN? They told him No; but their Master was a Man. Upon leaving the Oxen, he went to a Horse, that he saw Bridled, and Ty'd to a Tree, and ask'd him the same question; No, says the Horse, I am no Man my Self, but he that Bridled and Saddled me, and ty'd me up here, He's a Man. He goes after this, to one that was Cleaving of Blocks. Dye hear, fays the Lion, You seem to be a Man. And a Man I am, says the Fellow. That's well, quoth the Lion, and dare you Fight with Me? Yes, says the Man, I dare Fight with ye: VVhy I can Tear all these Blocks to Pieces ye see. Put your Feet now into this Gap, where you see an Iron Thing there, and try what you can do. The Lion presently put his Claws into the Gaping of the Wood, and with One Lusty Pluck, made it give way, and out drops the Wedge, the Wood immediately Closing upon't; and there was the Lion caught by the Toes. The Woodman presently upon this, Raises the Country, and the Lion finding what a Streight he was in, gave one Hearty Twitch, and got his Feet out of the Trap, but left his Claws Behind him. So away he goes back to his Father, all Lame and Bloody, with this Confession in his Mouth; Alas, my Dear Father, fays he, This had never been, if I had follow'd your Advice.
The Moral.
REFLEXION.
# General Order No. 2 (Marcos)

Source: Official Gazette. Vol. 68, No. 40. Office of the President. 1972. pp. 7778.
Layout 2
MALACAÑANG RESIDENCE OF THE PRESIDENT OF THE PHILIPPINES MANILA
GENERAL ORDER No. 2
Pursuant to Proclamation No. 1081, dated September 21, 1972, and in my capacity as commander-in-chief of all the armed forces of the Philippines and for being active participants in the conspiracy to seize political and state power in the country and to take over the Government by force the proportion of an actual war against our people and their legitimate Government and in order to prevent them from further committing acts that are inimical or injurious to our people, the Government and our national interest, I hereby order you as Secretary of National Defense to forthwith arrest or cause the arrest and take into your custody the individuals named in the attached list and to hold them until otherwise so ordered by me or by my duly designated representative.
Likewise, I do hereby order you to arrest or cause the arrest and take into custody and to hold them until otherwise ordered released by me or by my duly authorized representative, such persons as may have committed crimes and offenses in furtherance or on the occasion of or incident to or in connection with the crimes of insurrection or rebellion, as well as persons who have committed crimes against national security and the law of nations, crimes against the fundamental laws of the state, crimes against public order, crimes involving usurpation of authority, title, improper use of name, uniform and insignia, including persons guilty of crimes as public officers, as well as those persons who may have violated any decree or order promulgated by me personally or promulgated upon my direction.
Done in the City of Manila this 22nd day of September, in the year of Our Lord, nineteen hundred and seventy two.
(Sgd.) Ferdinand E. Marcos President Republic of the Philippines
This work is in the public domain because it is a work of the Philippine government (see Republic Act No. 8293 Sec. 176).
All official Philippine texts of a legislative, administrative, or judicial nature, or any official translation thereof, are ineligible for copyright.
An additional license tag is required in order to demonstrate why this work is freely licensed or in the public domain in the United States.
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# General Order No. 3

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* General Order No. 3 (Granger) (1865-06-19, announcing the emancipation of slaves in the United States, later establishing Juneteenth)
* General Order No. 3 (MacArthur) (1932-02-22, reviving the Purple Heart medal)