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Relevant bibliographies by topics / Aesop Fables

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Academic literature on the topic 'Aesop Fables'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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Journal articles on the topic "Aesop Fables"

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Regier, Willis Goth. "Erasmus and Aesop." Erasmus Studies 39, no. 1 (March 13, 2019): 51–74. http://dx.doi.org/10.1163/18749275-03901004.

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Abstract Erasmus was a fluent Aesopian. In books and letters he cited Aesop’s fables to explain, admonish, and insult. The Adagiorum Chiliades alludes to more than seventy different fables, including two adages about Aesop: “Ne Aesopum quidem trivisti” (2.6.27); and “Aesopicus sanguis” (2.6.63). The great adage “Scarabeus aquilam quaerit” (3.7.1) begins with Aesop’s fable. Erasmus’ own contributions to collections of fables were printed in Antwerp, Basel, Louvain, Strasbourg, Paris, and Venice. This paper examines Erasmus’ use of Aesop, identifies the fables Erasmus favored, and places his versions of fables in the history of Aesop transmission.

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van Dijk, Gert-Jan. "There Were Fables Before Aesop." Reinardus / Yearbook of the International Reynard Society 11 (November 15, 1998): 205–14. http://dx.doi.org/10.1075/rein.11.15dij.

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Abstract This paper aims, in general, at drawing attention to the many fables not included in fable collections. It focuses, more particularly, on the fables which can be found throughout Archaic, Classical, and Hellenistic Greek literature, predating the extant ancient fable collections. Some of these stray fables are unique, others significantly vary well-known themes; all of them show that the genre is a flexible form, which can be adapted to widely divergent literary and social contexts. In this article the intrinsic interest and functional richness of the "non-collection" fable tradition are exemplified by analyses of the fable of the Lion Cub and the Man from a tragedy by Aeschylus, the lyric poet Archilochus' version of the fable of the Fox and the Eagle, and the multifunctionality of the fable of the Dung Beetle and the Eagle in three different comedies by Aristophanes.

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Bradshaw, R. B., Olivia Temple, Robert Temple, Robert Fagles, Kenneth McLeish, and J. H. Lesher. "Aesop: The Complete Fables." Classics Ireland 8 (2001): 137. http://dx.doi.org/10.2307/25528384.

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Rueangsanam, Sunant, and Nutprapha K. Dennis. "AN ANALYSIS OF NOUNS AND VERBS USED IN SELECTED ONLINE FABLES." International Journal of Research -GRANTHAALAYAH 5, no. 1 (January 31, 2017): 420–29. http://dx.doi.org/10.29121/granthaalayah.v5.i1.2017.1937.

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This study analyzed parts of speech found in forty Aesop’s fables with specific attention to the categories and frequencies of nouns and verbs used. This study aimed to analyze the most used of nouns and verbs in the stories. The material used in the forty selected Aesop’s fable from the website entitled http://www.bbc.co.uk. An analysis of the types of words was done using the program entitled https://open.xerox.com as an instrument for collecting data. The statistics used in data collection was percentage. The results of the study showed that there were two types of nouns and two types of verb in the selected Aesop fables. “Common Nouns” was the most commonly used with a frequency of 95.47%, and “action verbs” were the most commonly used with a frequency of 83.62%. Furthermore, “gerund” was also found in these Aesop fables. Comprehending types of words will help strengthen reading efficiency, reduce confusion of words usage as well as for readers to fully enjoy reading.

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Carnes, Pack. "“Esopo no fabulas”: More Notes on Aesop in Sixteenth-Century Japan." Reinardus / Yearbook of the International Reynard Society 14 (December 3, 2001): 99–113. http://dx.doi.org/10.1075/rein.14.08car.

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In the year 1592/3 a three-volume set of materials was printed at Amakusa, Japan, the second element of which wasEsohono Fabulas [‘he Fables of Aesop’, which survives as an unicum in the BL. This article first studies the sources for this book. There is a link with the Steinhöwel collection, but other possible sources are a late edition of the Martin Dorp collection, the collection by Joachim Camerarius, or the Romulus Roberti. Secondly, the history of the fables in Japanese is discussed. Originally they were probably meant for the teaching of Latin. Soon they were — in a more literary form — used to attract the attention of cultured Japanese people. This more literary version was the starting point of a purely Japanese tradition of fables and fable motifs.

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Кorolova, Nataliia, and Bohdana Korobova. "LEXICAL AND GRAMMATICAL FEATURES OF THE INTERPRETATION OF AESOP’S FABLES IN CREATIVY UKRAINIAN WRITERS AND TRANSLATORS (ON THE MATERIAL OF TRANSLATIONS BY YURII MUSHAK)." Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, no. 29 (2021): 14–17. http://dx.doi.org/10.17721/1728-2659.2021.29.3.

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Ancient fable is one of the most notable phenomena of European literature. Many monuments of this genre are distinguished by high artistic skill and have not lost their aesthetic value to these days. Short stories with a moral component, the protagonists of which were the representatives of animate or inanimate nature, were known in ancient times. Aesop is considered the founder of fable’s genre, according to the legend he first made them in literary processing. The most commonly among the works of the ancient Greek fabulist there are the themes of hypocrisy and human recklessness, lies and greed, fame and its consequences. The traditional structure of fables usually has two components – a morality and a narrative, and its main elements are an instructive, figurative, concise presentation, the introduction to the plot of various species of animals, plants, natural phenomena, gods, etc., which endowed with traditional allegorical image. The events described in the fables have an instructive content, in which the negative social phenomena and the human traits are ridiculed with help of allegory. Each fable of the legendary master is a separate episode, not related to the rest of the fables. The article defines the concept of a fable, provides a theoretical justification for choosing the object of study, takes into account a state of the linguistic researches of a chosen topic, outlines the artistic features of the genre, determines a compositional, stylistic and speech structure of Aesop’s fables and their translations into Ukrainian. Yuri Mushak’s translations are distinguished by the desire to preserve the artistic features of Aesop’s fables with a detailed transfer of their individual linguistic and stylistic elements. At the same time, the translator manages to bring his translations closer to the living conditions and morals of the Ukrainian people, he widely uses abbreviations or, conversely, additions to the text, replacement, concretization, and so on.

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Reece, Steve. "‘Aesop’, ‘Q’ and ‘Luke’." New Testament Studies 62, no. 3 (May 27, 2016): 357–77. http://dx.doi.org/10.1017/s0028688516000126.

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The last chapter of the gospel of Luke includes a story of the risen Christ meeting two of his disciples on their way from Jerusalem to the village of Emmaus and chastising them with the poetic expression ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ ‘O foolish ones, and slow in heart’ (Luke 24.25). No commentator has ever observed that Jesus' expression occurs verbatim, in the same iambic trimeter metre, in two poetic versions of animal fables attributed to the famous Greek fabulist Aesop. It is plausible that Luke is here, as at least twice elsewhere in his gospel, tapping into the rich tradition of Aesopic fables and proverbs that were widely known throughout the Mediterranean world in the first century ce.

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Margulies, Zachary. "Aesop and Jotham’s Parable of the Trees (Judges 9:8-15)." Vetus Testamentum 69, no. 1 (January 21, 2019): 81–94. http://dx.doi.org/10.1163/15685330-12341350.

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AbstractRecent scholarship has entertained the possibility that Jotham’s Parable of the Trees (Judg 9:8-15) is derived from the Greek text of one of Aesop’s Fables (Perry 262). This article refutes this notion, tracing the dependence of Aesop’s fable on one Septuagint tradition, which itself is a translation of the Hebrew. The article goes on to propose a pre-exilic setting for the biblical fable, based not on its foregrounded opinion of monarchy, but on its background assumptions of deity.

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van Dijk, Gert-Jan. "The Fables in the Greek Life of Aesop." Reinardus / Yearbook of the International Reynard Society 8 (October 26, 1995): 131–50. http://dx.doi.org/10.1075/rein.8.09dij.

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Pedraza Hernández, Blanca Ximena, and Heidy Liliana Castiblanco Gil. "Aesop's fables adaptation: an alternative for fostering values, oral production and listening comprehension." Enletawa Journal 10, no. 2 (November 22, 2018): 31–47. http://dx.doi.org/10.19053/2011835x.8693.

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This article aims at presenting the experiences acquired from the project titled “Aesop’s Fables Adaptation: An Alternative for Fostering Values, Oral Production and Listening Comprehension”, carried out at a public school in Tunja with fourth graders. The project related to the adaptation of Aesop´s fables, which were included in the school´s curriculum topics and implemented through different workshops. This was done in order to develop values awareness and English skills. Throughout this project, most of the students participated, were very attentive class after class, and enjoyed the activities. The students began to use the vocabulary they learnt from the fables for communicative purposes. In the same way, students were aware of moral aspects, the implicit values in each story, and the fables’ importance in their own lives

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Dissertations / Theses on the topic "Aesop Fables"

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Smith, Greta Lynn. "Imagining Aesop: The Medieval Fable and the History of the Book." Miami University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=miami1469455774.

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Russell, Pamela A. "Robert Henryson's development of the didactic role of the fable form in "The moral fables of Aesop"." Master's thesis, University of Cape Town, 1990. http://hdl.handle.net/11427/18265.

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INTENT: The purpose of the paper is to examine Henryson's collection of Aesopic and Reynardian Fables in the light of whatever instructive intent he may have had in undertaking the work. METHOD: The paper first examines both Henryson's personal history, and the social and legal background against which the fables were composed. There follows a brief discussion of the development of the fable form from its earliest appearances, incorporating an examination of Henryson's possible didactic intentions in selecting this format for his work. The paper then moves on to examine the various methods according to which instruction has been contained in the fables. This includes a discussion of such topics as Henryson's expansion of the originals, political criticism, the introduction of Aesop as a character, the use of humour and the operation of the "Fables" as a single work. CONCLUSION: It is concluded that Henryson does indeed incorporate both the original moral messages, and a full range of deeper messages, in his Fables without compromising their success as literature, or as entertainment.

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Laruelle, Chloé. "Édition, traduction et commentaire des fables de Babrius." Thesis, Bordeaux 3, 2017. http://www.theses.fr/2017BOR30025.

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Cette thèse vise à proposer une édition critique des quelque 143 fables grecques composées en choliambes par Babrius (Ier – IIe siècle après J.-C.), à les traduire en français et à en proposer un commentaire. Un travail complet d’établissement du texte a pour cela été mené, fondé sur l’examen à nouveaux frais des témoins de la tradition directe (papyri, tablettes de cire antiques et manuscrits médiévaux) et sur l’analyse des témoins de la tradition indirecte (la Souda en particulier). Le corpus des fables attribuées à Babrius ne permet pas une histoire du texte traditionnelle, fondée sur un stemma bien déterminé. En effet, les témoins sont peu nombreux, hétérogènes, et leurs leçons si divergentes qu’il est souvent difficile d’en préférer une ; aussi attestent-ils davantage des réécritures et des remaniements successifs dont ces fables ont fait l’objet au cours des siècles qu’ils ne permettent de retrouver avec sûreté la matière originelle voulue par Babrius lui-même. Ce constat a joué un rôle déterminant sur notre décision de nous démarquer des éditeurs précédents. Ces derniers, en effet, désireux de reconstituer un hypothétique « original d’auteur », ont souvent été amenés à réécrire les passages problématiques, si bien qu’ils donnent à lire un texte virtuel, remodelé et figé, incapable de témoigner de l’histoire pourtant passionnante de ce corpus vivant, en perpétuel devenir. C’est pourquoi cette thèse s’attache à élaborer une histoire du texte alternative – c’est-à-dire soucieuse de reconstituer dans sa complexité la fortune des fables de Babrius, l’histoire de leur transmission et de leurs réécritures – et, partant, une édition critique différente, attentive à rendre perceptible pour le lecteur moderne ce processus d’évolution du texte babrien
This doctoral thesis proposes a critical edition of 143 Greek fables composed by Babrius in choliambic verse (1st and 2nd century AD), as well as a French translation and a commentary of the fables. This was achieved by thoroughly establishing the text, through a further examination of the witnesses in the direct tradition (papyri, ancient wax tablets and medieval manuscripts) and through the analysis of the witnesses in the indirect tradition (in particular the Suda). The corpus of fables attributed to Babrius does not permit to establish a traditional history of the text, based on a well-defined stemma. Indeed, there are few, heterogeneous witnesses and their readings diverge so greatly that it is often difficult to choose only one; hence, rather than allowing to retrieve with any degree of certitude the original material intended by Babrius himself, they in fact bear testimony to the numerous rewritings and reworkings of these fables throughout the centuries. This observation was instrumental in our decision to break with the editing tradition. In effect, previous editors, in their will to reconstruct a hypothetical autograph, have often been led to rewrite problematic passages, so that what they propose is a virtual, remodelled and fixed text that is in fact unable to testify to the fascinating history of this living, constantly evolving corpus. This is why this thesis aims to elaborate an alternative history of the text—that is, one that endeavours to reconstitute the complex fortune of Babrius’s fables, through the history of their transmission and rewritings—and, therefore, to propose a different critical edition, that strives to make this evolutionary process of Babrius’s text perceptible to the modern reader

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Karouby, Laurent. ""Histoire et Sagesse d’Aḥiqar l’Assyrien" ou l’Ummānu sans descendance : Invariance et variations, de l’Antiquité au XVIIIe siècle." Thesis, Aix-Marseille, 2013. http://www.theses.fr/2013AIXM3110.

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« Histoire et sagesse d’Aḥiqar l’Assyrien » est un texte d’exception puisqu’il plonge ses racines dans les temps lointains de la Mésopotamie antique. Son héros, Aḥiqar, est un Sage, un Ummānu, conseiller des rois d’Assyrie ; il fait l’objet d’une vile machination, ourdie par son neveu que le Sage avait pourtant élevé comme s’il était son propre fils ; après avoir frôlé la mort, Aḥiqar est réhabilité, puis envoyé en Egypte, afin d’affronter les énigmes et défis que le Pharaon a lancés contre son roi, tandis que son neveu est puni de mort. Notre corpus regroupe sept versions de « Histoire et sagesse d’Aḥiqar l’Assyrien », s’échelonnant de 500 avant notre ère jusqu’au XVIIIe siècle, et composées en araméen, syriaque, guèze, arabe et grec. Dans une comparaison menée en traduction française, à travers les versions dont nous disposons et au fil des différents épisodes du récit, nous étudierons tout d’abord la trajectoire dramatique de la vie d’Aḥiqar. Puis nous examinerons les énigmes et défis résolus par ce héros expert en langage face au Pharaon avant d’analyser les deux longues séries de maximes, d’abord éducatives puis punitives, qu’il administre à son neveu. Nous aborderons également les modalités du réemploi, ou comment l’histoire araméenne d’Aḥiqar a pu se trouver refonctionnalisée dans la Bible au « Livre de Tobie », dans la « Vie d’Ésope le Phrygien », célèbre fabuliste grec, et dans l’univers des « Mille et Une Nuits » avec le conte intitulé « Sinkarib et ses deux vizirs ». Enfin nous conclurons sur l’intérêt de cette grande figure de l’Ummānu ou conseiller du roi – héros ni guerrier ni saint mais homme de langage – pour l’histoire de la Rhétorique
“History and wisdom Aḥiqar the Assyrian” is an exception text since its roots goes in the ancient times of ancient Mesopotamia. His hero, Ahiqar is a Sage, a Ummānu, advise the kings of Assyria, and he is the subject of a vile plot, hatched by his nephew that the Sage had yet raised as if he were her own son ; from the brink of death, Ahiqar is rehabilitated and sent to Egypt to confront the puzzles and the challenges that the Pharaoh launched against his king, while his nephew is punished by death. Our text corpus has seven versions of “History and wisdom Ahiqar the Assyrian,” ranging from 500 BC until the eighteenth century, and composed in Aramaic, in Syriac, in Ge’ez, in Arabic and in Greek. In a comparison conducted in French translation, through the versions we have and all along the different episodes of the story, we first study the dramatic trajectory of life Ahiqar. We then examine the puzzles and challenges addressed by this expert hero of language against Pharaoh before analyzing the two long series of maxims, first educational and punitive, that it administers to his nephew. We also discuss the terms of re-use, or how the history of Aramaic Ahiqar could be re-used, with more or less success, in the Bible, the “Book of Tobit” in the “Life of Aesop the Phrygian” famous Greek fabulist, and the world of “Arabian Nights” with the tale entitled “Sinkarib and two viziers.” Finally, we conclude on the interest of this great figure of Ummānu or advise the king - nor a warrior hero, nor a saint hero, but a language man - for the history of rhetoric

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Wildhirt, Susanne. "Lehrstückunterricht gestalten : Linnés Wiesenblumen, Aesops Fabeln, Faradays Kerze : exemplarische Studien zur lehrkunstidaktischen Kompositionslehre." kostenfrei, 2007. http://d-nb.info/989768627/34.

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Huang, Edward Cheng-Chung, and 黃正忠. "Retelling Aesop\'s Fables for Moral Development in Children." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/rsz982.

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碩士
國立臺北科技大學
應用英文系碩士班
104
How English as a Foreign Language (EFL) teachers help their students develop morality while carrying on language teaching is the topic in this thesis. In the western world, Aesop’s fables have been utilized as means to guide the public and learners to be moral beings for around two thousand and five hundred years, and retelling the fables is the tradition which can been seen from the history of Aesop’s Fables, but how to rewrite the fables according to the modern theories of moral developments for children in the twenty-first century is the issue which needs to be further discussed. Thus, the modern theories of moral developments—the psychoanalytic theory, the social learning theory, Piaget’s moral development, and Kohlberg’s stages of moral understanding—will be introduced and explained; the literary supports for moral developments will be suggested; the characteristics of Aesop’s Fables will be addressed; and the basic knowledge for writing stories will be supplied to assist EFL teachers in retelling the fables effectively and efficiently. At last, the series of new “The Lion and the Mouse” versions retold with the application of the aforementioned information will be exhibited as the exempla for EFL teachers’ reference and inspiration to prove how readily EFL teachers can include part of Character Education in their curricula of teaching foreign language. Promoting the idea that EFL instructors do have the capacity for teaching not only the language but also Character Education to their students is the main purpose to write this thesis.

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Wildhirt, Susanne [Verfasser]. "Lehrstückunterricht gestalten : Linnés Wiesenblumen, Aesops Fabeln, Faradays Kerze ; exemplarische Studien zur lehrkunstidaktischen Kompositionslehre / vorgelegt von Susanne Wildhirt." 2008. http://d-nb.info/989768627/34.

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Books on the topic "Aesop Fables"

1

Reeves, James. Fables from Aesop. New York: P. Bedrick Books, 1985.

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Biro, Val. Fables from Aesop. Aylesbury: Ginn, 1988.

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Calmenson, Stephanie. The Children's Aesop. Garden City, N.Y: Doubleday Book & Music Clubs, 1988.

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Tell, Paul. Fun with Aesop. Mogadore, Ohio: TELCRAFT, 1990.

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Aesop and Barnes-Murphy Rowan ill, eds. The fables of Aesop. New York: Lothrop, Lee & Shepard Books, 1994.

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Aesop. The fables of Aesop. London: The Folio Society, 1998.

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Fables Aesop never wrote. New York, N.Y., U.S.A: Viking, 1994.

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Aesop, ed. Seven fables from Aesop. New York: Dodd, Mead, 1986.

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Barbara, McClintock. Animal fables from Aesop. Boston: D.R. Godine, 1991.

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Carlson, Gregory I. Aesop: A fable collection. 7th ed. Omaha, Neb. (2500 California Plaza, Omaha 68178): G.I. Carlson, 1994.

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Book chapters on the topic "Aesop Fables"

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Glenn, Jane Matthews, and José Otero. "Canada and the Kyoto Protocol: An Aesop Fable." In Climate Change and the Law, 489–507. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5440-9_19.

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Blumenberg, Hans. "Unknown Aesopica." In History, Metaphors, Fables, 566–70. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501732829.003.0026.

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This chapter reviews the production of fables in Hans Blumenberg's “Unknown Aesopica: From Newly Found Fables” (1985). Aesop was — if he ever really existed — a slave. Based on his origin, he is referred to as a Phrygian, in some sources as Lydian, in better ones as Thracian. By betraying the secret of Aesop, Socrates subtly implied how the fable — which he was the first to put into verse while in prison awaiting his death — arrived at the inexhaustibility of its wisdoms: the forefather of all philosophy was also that of all fables. Thus, the disconcerting problem that Aesop placed himself on rare occasions in his stories (which were therefore suspected to be apocryphal) is finally solved. The new findings, three of which are presented here, prove that intermediate forms between animal fable and anecdote belong to the original stock: Aesop with his talking animals.

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"Fables: Aesop and Babrius." In The Classical Heritage in France, 425–52. BRILL, 2002. http://dx.doi.org/10.1163/9789047400639_019.

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"Fables (selections)." In Fénelon, edited by Ryan Patrick Hanley, 15–25. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190079581.003.0002.

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The Fables are drawn from several short texts that Fénelon’s editors have previously gathered under the title Fables et opuscules pédagogiques. They comprise a range of writings that Fénelon composed for the political education of the Duke of Burgundy, grandson of Louis XIV and Petit Dauphin, during his tenure as court tutor. Important contributions to a genre pioneered by Aesop and La Fontaine, they have long been regarded as significant literary achievements as well as key vehicles for lessons in the virtues necessary for just rule and the means of establishing political order.

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Gilmore, John T. "Beast fables from Aesop to Animal Farm." In Satire, 18–31. Routledge, 2017. http://dx.doi.org/10.4324/9780203383421-2.

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"Aesop." In Fabeln der Antike, 40–159. De Gruyter (A), 1997. http://dx.doi.org/10.1515/9783110356694.40.

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"A Lutheran Fable Book." In Luther’s Aesop, 103–53. Pennsylvania State University Press, 2011. http://dx.doi.org/10.5325/j.ctv1c9hpj4.8.

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Mann, Jill. "Henryson: the Epicized Fable." In From Aesop to Reynard, 262–305. Oxford University Press, 2009. http://dx.doi.org/10.1093/acprof:oso/9780199217687.003.0008.

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Mann, Jill. "Marie de France: the Courtly Fable." In From Aesop to Reynard, 53–97. Oxford University Press, 2009. http://dx.doi.org/10.1093/acprof:oso/9780199217687.003.0003.

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"The “Life of Aesop”." In History of the Graeco-Latin Fable, 647–85. BRILL, 1999. http://dx.doi.org/10.1163/9789004351202_013.

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