Fables and Fabulists: Ancient and Modern. Newbigging Thomas

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СКАЧАТЬ well-known fable of The Fox and the Crow is also an example of the success of the scoundrel, but mark the difference: here there is the obvious reproof of the vain and silly bird, deceived by flattering words, till, in attempting to sing, she drops into the mouth of the fox the savoury morsel she held in her beak! Here our verdict is: 'Served her right!' In Northcote's fable, clever though it is as a narration, this climax is altogether wanting.

      It has been suggested that there is a closer natural affinity than at first sight appears between man and the lower animals, and that the recognition of this contact at many points would suggest the idea of conferring the power of speech upon the latter in the fable. In the higher reason and its resultant effects they differ fundamentally; mere animals are wanting discourse of reason, but the purely animal passions of cunning, anger, hatred, and even revenge and love of kind, and the nobler characteristics of faithfulness and gratitude prevail in the dispositions of both. These similarities would strike observers in the pastoral ages of the world with even greater force than in later times.

      The ineradicable impression which certain fables have made upon the mind through uncounted generations by their self-evident appropriateness and truth, is well exemplified in The Wolf and the Lamb; The Fox and the Grapes; The Hare and the Tortoise; The Dog and the Shadow; The Mountain in Labour; The Fox without a Tail; The Satyr and the Man, who blew hot and cold with the same breath, and others. It is safe to assert that nothing in literature has been more quoted than the fables named. We could not afford to lose them; their absence would be a distinct loss – literature and life would be the poorer without them; and, such being the fact, we are justified in holding those writers in esteem who have contributed to the instruction and entertainment of mankind in the fables they have invented.

      CHAPTER VI

      ÆSOP

      'Nature formed but one such man.'

Byron.

      'The hungry judges soon the sentence sign.'

Pope.

      Æsop is justly regarded as the foremost inventor of fables that the world has seen. He flourished in the sixth century before Christ. Several places, as in the case of Homer, are claimed as his birthplace – Sardis in Lydia, Ammorius, the island of Samos, and Mesembra, a city of Thrace; but the weight of authority is in favour of Cotiæum, a city of Phrygia in the Lesser Asia,19 hence his sobriquet of 'the Phrygian.'

      Whether he was a slave from birth is uncertain, but if not, he became such, and served three masters in succession. Demarchus or Caresias of Athens was his first master; the next, Zanthus or Xanthus, a philosopher, of the island of Samos; and the third, Idmon or Jadmon, also of Samos. His faithful service and wisdom so pleased Idmon that he gave Æsop his freedom.

      Growing in reputation both as a sage and a wit, he associated with the wisest men of his age. Amongst his contemporaries were the seven sages of Greece: Periander, Thales, Solon, Cleobulus, Chilo, Bias and Pittacus; but he was eventually esteemed wiser than any of them. The humour with which his sage counsels were spiced made these more acceptable (both in his own and later times) than the dull, if weighty, wisdom of his compeers.

      He became attached by invitation of Crœsus, the rich King of Lydia, to the court at Sardis, the capital, and continued under the patronage of that monarch for the remainder of his life. Crœsus employed him in various embassies which he carried to a successful issue. The last he undertook was a mission to Delphi to offer sacrifices to Apollo, and to distribute four minæ20 of silver to each citizen. To the character of the Delphians might with justice be applied the saying of a later time: 'The nearer the temple and the farther from God.' Familiarity with the Oracle, as is the case in smaller matters, bred contempt, for the meanness of their lives was due to the circumstance that the offerings of strangers coming to the temple of the god enabled them to live a life of idleness, to the neglect of the cultivation of their lands.

      Æsop upbraided them for this conduct, and, scorning to encourage them in their evil habits, instead of distributing amongst them the money which Crœsus had sent, he returned it to Sardis. This, as was natural with persons of their mean character, so inflamed them against him that they conspired to compass his destruction. Accordingly (as the story goes), they hid away amongst his baggage, as he was leaving the city, a golden goblet taken from the temple and consecrated to Apollo. Search being made, and the vessel discovered, the charge of sacrilege was brought against him. His judges pronounced him guilty, and he was sentenced to be precipitated from the rock Hyampia. Immediately before his execution he delivered to his persecutors the fable of The Eagle and the Beetle,21 by which he warned them that even the weak may procure vengeance against the strong for injuries inflicted. The warning was unheeded by his murderers. The shameful sentence was carried out, and so Æsop died, according to Eusebius, in the fourth year of the fifty-fourth Olympiad, or 561 years before the Christian era. The fate of poor Æsop was like that of a good many other world-menders!

      According to ancient chroniclers, the death of Æsop did not go unavenged. Misfortunes of many kinds overtook the Delphians; pestilence decimated them; such of their lands as they tried to cultivate were rendered barren, with famine as the result, and these miseries continued to afflict them for many years. At length, having consulted the Oracle, they received as answer that which their secret conscience affirmed to be true, that their calamities were due to the death of Æsop, whom they had so unjustly condemned. Thereupon they caused proclamation to be made in all public places throughout the country, offering reparation to any of Æsop's representatives who should appear. The only claimant that responded was a grandson of Idmon, Æsop's former master; and having made such expiation as he demanded, the Delphians were delivered from their troubles.

      Not only was Æsop unfortunate in his death: his personal appearance has suffered disparagement. The most trustworthy chroniclers in ancient times describe him as a man of good appearance, and even of a pleasing cast of countenance; whereas in later years he has been portrayed both by writers and in pictures as deformed in body and repellent in features. Stobæus, it is true, who lived in the fifth century A.D., had written disparagingly of 'the air of Æsop's countenance,' representing the fabulist as a man of sour visage, and intractable, but he goes no farther than that.

      It is to Maximus Planudes, a Constantinople monk of the fourteenth century, nearly two thousand years after the time of Æsop, that the burlesque of the great fabulist is due. Planudes appears to have collected all the stories regarding Æsop current during the Middle Ages, and strung them together as an authentic history. Through ignorance, or by intention, he also confounded the Oriental fabulist, Locman,22 with Æsop, and clothed the latter in all the admitted deformities of the other. He affirmed him as having been flat-faced, hunch-backed, jolt-headed, blubber-lipped, big-bellied, baker-legged, his body crooked all over, and his complexion of a swarthy hue. Even in recent years, accepting the description of the monk, Æsop has been thus depicted in the frontispiece to his fables. This writer is untrustworthy in other respects, for in his pretended life of the sage he makes him speak of persons who did not exist, and of events that did not occur for eighty to two hundred years after his death.

      That the story of Æsop's hideous deformity is untrue is clear from evidence that is on record. Admitted that this evidence is chiefly of a negative kind, it is sufficiently strong to refute the statements of the monk. In the first place, Planudes, as we have seen, is an untrustworthy chronicler in other respects, and an account of Æsop, written after the lapse of two thousand years, could only be worthy of credence issuing from a truthful pen, and based on documentary or other unquestionable evidence. Of such evidence the Constantinople monk had probably none.

      Again, it is related that during the years of his slavery Æsop had as mate, or wife, the beautiful Rhodope,СКАЧАТЬ