關於 - Aesop's Fables
版本 - 英文書
刊號 - 3GD17KNGXX4
發行 - 2015-09-28

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 Aesop's Fables or the Aesopica is a collection of fables credited to Aesop, a slave and storyteller believed to have lived in ancient Greece between 620 and 560 BCE. Of diverse origins, the stories associated with Aesop's name have descended to modern times through a number of sources. They continue to be reinterpreted in different verbal registers and in popular as well as artistic media.
Fable as a genre

Apollonius of Tyana, a 1st-century CE philosopher, is recorded as having said about Aesop:

    ... like those who dine well off the plainest dishes, he made use of humble incidents to teach great truths, and after serving up a story he adds to it the advice to do a thing or not to do it. Then, too, he was really more attached to truth than the poets are; for the latter do violence to their own stories in order to make them probable; but he by announcing a story which everyone knows not to be true, told the truth by the very fact that he did not claim to be relating real events.
    — Philostratus, Life of Apollonius of Tyana, Book V:14

The Greek historian Herodotus mentioned in passing that "Aesop the fable writer" was a slave who lived in Ancient Greece during the 5th century BCE. Among references in other writers, Aristophanes, in his comedy The Wasps, represented the protagonist Philocleon as having learnt the "absurdities" of Aesop from conversation at banquets; Plato wrote in Phaedo that Socrates whiled away his jail time turning some of Aesop's fables "which he knew" into verses. Nonetheless, for two main reasons – because numerous morals within Aesop's attributed fables contradict each other, and because ancient accounts of Aesop's life contradict each other – the modern view is that Aesop did not solely compose all those fables attributed to him, if he even existed at all. Instead, any fable tended to be ascribed to the name of Aesop if there was no known alternative literary source.

In Classical times there were various theorists who tried to differentiate these fables from other kinds of narration. They had to be short and unaffected; in addition, they are fictitious, useful to life and true to nature. In them could be found talking animals and plants, although humans interacting only with humans figure in a few. Typically they might begin with a contextual introduction, followed by the story, often with the moral underlined at the end. Setting the context was often necessary as a guide to the story's interpretation, as in the case of the political meaning of The Frogs Who Desired a King and The Frogs and the Sun.

Sometimes the titles given later to the fables have become proverbial, as in the case of 'killing the Goose that Laid the Golden Eggs or the Town Mouse and the Country Mouse. In fact some fables, such as The Young Man and the Swallow, appear to have been invented as illustrations of already existing proverbs. One theorist, indeed, went so far as to define fables as extended proverbs. In this they have an aetiological function, the explaining of origins such as, in another context, why the ant is a mean, thieving creature. Other fables, also verging on this function, are outright jokes, as in the case of The Old Woman and the Doctor, aimed at greedy practitioners of medicine.
Origins

The contradictions between fables already mentioned and alternative versions of much the same fable - as in the case of The Woodcutter and the Trees, are best explained by the ascription to Aesop of all examples of the genre. Some are demonstrably of West Asian origin, others have analogues further to the East. Modern scholarship reveals fables and proverbs of Aesopic form existing in both ancient Sumer and Akkad, as early as the third millennium BCE. Aesop's fables and the Indian tradition, as represented by the Buddhist Jataka Tales and the Hindu Panchatantra, share about a dozen tales in common, although often widely differing in detail. There is some debate over whether the Greeks learned these fables from Indian storytellers or the other way, or if the influences were mutual.

Loeb editor Ben E. Perry took the extreme position in his book Babrius and Phaedrus that

    In the entire Greek tradition there is not, so far as I can see, a single fable that can be said to come either directly or indirectly from an Indian source; but many fables or fable-motifs that first appear in Greek or Near Eastern literature are found later in the Panchatantra and other Indian story-books, including the Buddhist Jatakas.

Although Aesop and the Buddha were near contemporaries, the stories of neither were recorded in writing until some centuries after their death. Few disinterested scholars would now be prepared to make so absolute a stand as Perry about their origin in view of the conflicting and still emerging evidence.

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