MODERN versions of Æsop go back
no further than 480 A.D. In their
earliest use they are related to the
folklore current among all primitive peoples.
This folklore had risen in Greece to the rank
of literary form a thousand years before the
above-mentioned revival in Germany, France,
and England. As the creation of Æsop it was
the answer to a need for trenchant, but veiled,
characterization of men and measures in the
dangerous times of the Tyrants. In mirth-provoking
utterances, quite apart from personal
criticism, things could be intimated
with all the force of specific judgments, yet
in such veiled form that to resent them was
tacit confession that they applied. Later on,
when free speech became safer, the grammarians
and rhetoricians raised these clever,
pithy stories to the literary form they have
since maintained.
There is for Æsop’s Fables no authorized
original version. Always, it appears, they
were subject to interpolations and special versions.
They took on metrical forms in Latin,
and in later times in French. It is the particular
distinction of a real fable that it bears this
amplification, yet can at any time and from
any true version shake off the accessories of
particular phrasing and in its bare facts meet
all the requirements of a literary and artistic
whole. It is this static character which has
made the fable of such value to language
students. Even little children, comparing different
versions, learn to distinguish the raw
material of a real story from its varying renderings.
Subjoined is an account of Æsop,
called the Inventor and Father of Fable in its
present form.
The life of Æsop, like that of Homer, the
most famous of Greek poets, is involved in
much obscurity. Sardis, the capital of Lydia;
Samos, a Greek island; Mesembria, an ancient
colony in Thrace; and Cotiæum, the
chief city of a province of Phrygia, contend
for the distinction of being his birthplace.
Although the honor thus claimed cannot be
definitely assigned to any one of these places,
yet there are a few incidents now generally
accepted by scholars as established facts relating
to the birth, life, and death of Æsop.
He is, by an almost universal consent, allowed
to have been born about the year 620 B.C. and
to have been by birth a slave. He was owned
by two masters in succession, Xanthus and
Jadmon, both inhabitants of Samos, the latter
of whom gave him his liberty as a reward for
his learning and wit. One of the privileges of
a freedman in the ancient republics of Greece
was the permission to take an active interest
in public affairs; and Æsop, like the philosophers
Phædo, Menippus, and Epictetus in
later times, raised himself from the indignity
of a servile condition to a position of high
renown. In his desire alike to instruct and to
be instructed, he traveled through many countries,
and among others came to Sardis, the
capital of the famous king of Lydia, the great
patron, in that day, of learning and of learned
men. At the court of Crœsus he met with
Solon, Thales, and other sages, and is related
so to have pleased his royal master by the
part he took in the conversations held with
these philosophers that Crœsus applied to him
an expression which has since passed into a
proverb—μαλλον ὁ Φρὑξ, “The Phrygian has
spoken better than all.”
On the invitation of Crœsus he fixed his
residence at Sardis, and was employed by that
monarch in various difficult and delicate affairs
of state. In his discharge of these commissions
he visited the different petty republics of
Greece. At one time he is found in Corinth,
and at another in Athens, endeavoring, by the
narration of some of his wise fables, to reconcile
the inhabitants of those cities to the administration
of their rulers. One of these
missions, undertaken at the command of Crœsus,
was the occasion of his death. Having
been sent to Delphi with a large sum of gold
for distribution among the citizens, he was so
indignant at their covetousness that he refused
to divide the money and sent it back to his
master. The Delphians, enraged at this treatment,
accused him of impiety and, in spite of
his sacred character as ambassador, executed
him as a public criminal. But the great fabulist
did not lack posthumous honors, for a
statue was erected to his memory at Athens,
the work of Lysippus, one of the most famous
of Greek sculptors. These few facts are all
that can be relied on with any degree of certainty
in reference to the birth, life, and death
of Æsop.
The fable on pages 197-200 is a translation
of La Fontaine’s metrical version of one of
the most popular of the Æsop Fables. La
Fontaine, who died at Paris in 1695, was a
popular writer of drama and the most noted
of the French fabulists. Following this, on
pages 201-214, are fables from the Russian of
Kriloff, a writer who for nearly twenty years
was one of the librarians at the Imperial
Public Library at St. Petersburg, in which
city he died in 1844.