Aesop's Fables (Wisehouse Classics Edition). Aesop
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Nevelet, in the preface to the volume which we have described, points out that the Fables of Planudes could not be the work of Aesop, as they contain a reference in two places to “Holy monks,” and give a verse from the Epistle of St. James as an “Epimith” to one of the fables, and suggests Babrias as their author. Francis Vavassor,1 a learned French jesuit, entered at greater length on this subject, and produced further proofs from internal evidence, from the use of the word Piraeus in describing the harbour of Athens, a name which was not given till two hundred years after Aesop, and from the introduction of other modern words, that many of these fables must have been at least committed to writing posterior to the time of Aesop, and more boldly suggests Babrias as their author or collector.2 These various references to Babrias induced Dr. Plichard Bentley, at the close of the seventeenth century, to examine more minutely the existing versions of Aesop’s Fables, and he maintained that many of them could, with a slight change of words, be resolved into the Scazonic3 iambics, in which Babrias is known to have written: and, with a greater freedom than the evidence then justified, he put forth, in behalf of Babrias, a claim to the exclusive authorship of these fables. Such a seemingly extravagant theory, thus roundly asserted, excited much opposition. Dr. Bentley4 met with an able antagonist in a member of the University of Oxford, the Hon. Mr. Charles Boyle,5 afterwards Earl of Orrery. Their letters and disputations on this subject, enlivened on both sides with much wit and learning, will ever bear a conspicuous place in the literary history of the seventeenth century. The arguments of Dr. Bentley were yet further defended a few years later by Mr. Thomas Tyrwhitt, a well-read scholar, who gave up high civil distinctions that he might devote himself the more unreservedly to literary pursuits. Mr. Tyrwhitt published, A.D. 1776, a Dissertation on Babrias, and a collection of his fables in choliambic meter found in a MS. in the Bodleian Library at Oxford. Francesco de Furia, a learned Italian, contributed further testimony to the correctness of the supposition that Babrias had made a veritable collection of fables by printing from a MS. contained in the Vatican library several fables never before published. In the year 1844, however, new and unexpected light was thrown upon this subject. A veritable copy of Babrias was found in a manner as singular as were the MSS. of Quinctilian’s Institutes, and of Cicero’s Orations by Poggio in the monastery of St. Gall A.D. 1416. M. Menoides, at the suggestion of M. Villemain, Minister of Public Instruction to King Louis Philippe, had been entrusted with a commission to search for ancient MSS., and in carrying out his instructions he found a MS. at the convent of St. Laura, on Mount Athos, which proved to be a copy of the long suspected and wished-for choliambic version of Babrias. This MS. was found to be divided into two books, the one containing a hundred and twenty-five, and the other ninety-five fables. This discovery attracted very general attention, not only as confirming, in a singular manner, the conjectures so boldly made by a long chain of critics, but as bringing to light valuable literary treasures tending to establish the reputation, and to confirm the antiquity and authenticity of the great mass of Aesopian Fable. The Fables thus recovered were soon published. They found a most worthy editor in the late distinguished Sir George Cornewall Lewis, and a translator equally qualified for his task, in the Reverend James Davies, M.A., sometime a scholar of Lincoln College, Oxford, and himself a relation of their English editor. Thus, after an eclipse of many centuries, Babrias shines out as the earliest, and most reliable collector of veritable Aesopian Fables.
The following are the sources from which the present translation has been prepared:
– Babrii Fabulae Aesopeae. George Cornewall Lewis. Oxford, 1846.
– Babrii Fabulae Aesopeae. E codice manuscripto partem secundam edidit. George Cornewall Lewis. London: Parker, 1857.
– Mythologica Aesopica. Opera et studia Isaaci Nicholai Neveleti. Frankfort, 1610.
– Fabulae Aesopiacae, quales ante Planudem ferebantur cura et studio Francisci de Furia. Lipsiae, 1810.
– Ex recognitione Caroli Halmii. Lipsiae, Phaedri Fabulae Esopiae. Delphin Classics. 1822.
WOLF, meeting with a Lamb astray from the fold, resolved not to lay violent hands on him, but to find some plea to justify to the Lamb the Wolf’s right to eat him. He thus addressed him: “Sirrah, last year you grossly insulted me.” “Indeed,” bleated the Lamb in a mournful tone of voice, “I was not then born.” Then said the Wolf, “You feed in my pasture.” “No, good sir,” replied the Lamb, “I have not yet tasted grass.” Again said the Wolf, “You drink of my well.” “No,” exclaimed the Lamb, “I never yet drank water, for as yet my mother’s milk is both food and drink to me.” Upon which the Wolf seized him and ate him up, saying, “Well! I won’t remain supperless, even though you refute every one of my imputations.” The tyrant will always find a pretext for his tyranny.
A BAT who fell upon the ground and was caught by a Weasel pleaded to be spared his life. The Weasel refused, saying that he was by nature the enemy of all birds. The Bat assured him that he was not a bird, but a mouse, and thus was set free. Shortly afterwards the Bat again fell to the ground and was caught by another Weasel, whom he likewise entreated not to eat him. The Weasel said that he had a special hostility to mice. The Bat assured him that he was not a mouse, but a bat, and thus a second time escaped.
It is wise to turn circumstances to good account.
AN ASS having heard some Grasshoppers chirping, was highly enchanted; and, desiring to possess the same charms of melody, demanded what sort of food they lived on to give them such beautiful voices. They replied, “The dew.” The Ass resolved that he would live only upon dew, and in a short time died of hunger.
A LION was awakened from sleep by a Mouse running over his face. Rising up angrily, he caught him and was about to kill him, when the Mouse piteously entreated, saying: “If you would only spare my life, I would be sure to repay your kindness.” The Lion laughed and let him go. It happened shortly after this that the Lion was caught by some hunters, who bound him by strong ropes to the ground. The Mouse, recognizing his roar, came and gnawed the rope with his teeth, and set him free, exclaiming:
“You ridiculed the idea of my ever being able to help you, not expecting to receive from me any repayment of your favor; now you know that it is possible for even a Mouse to confer benefits on a Lion.”
The Charcoal-Burner and the Fuller
A CHARCOAL-BURNER carried on his trade in his own house. One day he met a friend, a Fuller, and entreated him to come and live with him, saying that they should be far better neighbors and that their housekeeping expenses would be lessened. The Fuller replied, “The arrangement is impossible as far as I am concerned, for whatever I should whiten, you would immediately blacken again with your charcoal.”
Like will draw like.
A FATHER had a family of sons who were perpetually quarreling among themselves. When he failed to heal their disputes by his exhortations, he determined to give them a practical illustration of the evils