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: 25 July 2025

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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 (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 ver
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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
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Gigauri, Tsisana. "Adaptations of Aesopian “Fancy” and Didactics of the “Wisdom” of His Moral in the Works of Prominent Fabulists." PHASIS, no. 17 (May 17, 2014): 128–36. https://doi.org/10.60131/phasis.17.2014.2326.

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The article reviews how Aesopian literature’s legacy – "Fancy" and didactics of "Wisdom" were assimilated by world-famous fabulists. The main motive for Aesop is the dominance of a "sophisticated mind" over physical beauty. Aesop, who was of lowly origin homo de plebe and was strikingly ugly, had an outstanding mental potential. Herodotus’ Histories contain biographical facts about the fabulist; Aristophanes considers unknowing of his fables unacceptable; Wise Socrates was said to rhyme Aesop’s fables to entertain himself while imprisoned. Aesop’s social status led to him using allegory and cr
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Balta, Evangelia. "Ο Αίσωπος στην οθωμανική γραμματεία του 19ου αι." Gleaner, № 30 (3 січня 2024): 683–702. http://dx.doi.org/10.12681/er.36161.

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Aesop in the Ottoman Literature of the 19th century
 The study based on the Karamanlidika version of Aesop’s fables printed by Evangelinos Misailidis in 1854 offers a review of the Ottoman perception of Aesop in the 19th century. The Turkish versions of the fables released in various alphabets (Cyrillic, Arabic), and the Vita of Aesop, are presented and explored. The study also discusses the Turkish manuscript written in Greek characters, located by Ernst Otto Blau in Mariupol, today in southern Ukraine. His discovery proves that Aesop appeared in the handwritten form at least as far back
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Urdolotova, Chynara. "PARALLELS IN KYRGYZ AND GREEK FABLES." Alatoo Academic Studies 2021, no. 4 (2021): 214–20. http://dx.doi.org/10.17015/aas.2021.214.26.

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In the next scientific article, an attempt is made to analyze the fables of Aesop, the founder of the classical genre of fables, as well as the conditions that led to the emergence of the genre of Kyrgyz fables, and consider them using historical and comparative methods. Indeed, in world practice, the emergence of the genre of fable, along with fairy tales about animals, was influenced by the Kyrgyz sages - Dzherenche Chechen, Akyl Karachach, Aldar Kuso, Asan Kaigy and others, who drew moral conclusions from the nature of animals. Attempts have been made to substantiate the hypothesis that peo
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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 (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 ve
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Sunant, Rueangsanam, and K. Dennis Nutprapha. "AN ANALYSIS OF NOUNS AND VERBS USED IN SELECTED ONLINE FABLES." International Journal of Research -GRANTHAALAYAH 5, no. 1 (2017): 420–29. https://doi.org/10.5281/zenodo.266514.

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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 ve
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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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Allen, Edward J. "Aesop's moral on success." Mathematical Gazette 105, no. 564 (2021): 481–89. http://dx.doi.org/10.1017/mag.2021.116.

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Aesop's Fables is an enduring collection of short stories with morals that is credited to Aesop, a slave who lived in early Ancient Greece about 2600 years ago. Undoubtedly many later ancient Greek philosophers such as Pythagoras, Socrates, Aristotle and Archimedes were told Aesop's fables in their youth. In a race described in ‘The Tortoise and the Hare’, one of the most famous of Aesop's fables, a tortoise, running in a steady constant manner, beats a hare that is racing irregularly. The lesson of the fable is often interpreted as ‘slow but steady wins the race’ or ‘consistent, effective eff
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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 —
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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 acc
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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 st
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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 sag
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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<br>國立臺北科技大學<br>應用英文系碩士班<br>104<br>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 need
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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"

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Reeves, James. Fables from Aesop. P. Bedrick Books, 1985.

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Aesop and Lynch Tom ill, eds. Fables from Aesop. Viking, 2000.

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

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Calmenson, Stephanie. The Children's Aesop. Doubleday Book & Music Clubs, 1988.

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Tell, Paul. Fun with Aesop. TELCRAFT, 1990.

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

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

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

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Aesop and Detmold, Edward Julius, 1883-1957, ill., eds. The fables of Aesop. Gramercy Books, 1994.

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Aesop, ed. Seven fables from Aesop. Dodd, Mead, 1986.

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Book chapters on the topic "Aesop Fables"

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Bai, Limin. "Chapter 3. “Altering the original fables to suit Chinese notions”." In Children’s Literature, Culture, and Cognition. John Benjamins Publishing Company, 2023. http://dx.doi.org/10.1075/clcc.15.03bai.

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The Yishi yuyan, a Chinese translation of Aesop’s fables based largely on the collection by Roger L’Estrange (1616–1704), was published circa 1840 by Robert Thom (1807–1846), with his Chinese tutor as co-translator. This chapter examines the sinicization of the Yishi yuan by investigating how the translators recontextualized a culturally appropriate context for the integration of various Chinese literary sources in their narration and reflection of the fables. Following a discussion of the rendering of L’Estrange’s Aesop into Chinese, the key elements that facilitated the success of sinicizati
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Bortolotti, Lisa, Fiona Malpass, Kathleen Murphy-Hollies, Thalia Somerville-Large, Gurpriya Kapoor, and Owen Braid. "Challenging Stereotypes About Young People Who Hear Voices." In Epistemic Justice in Mental Healthcare. Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-68881-2_2.

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AbstractRecent work on clinical communication has highlighted the possibility that vulnerable young people may experience epistemic injustice and have their sense of agency undermined in encounters with mental healthcare providers. In particular, five dimensions of agency have been studied: validation of the person’s perspective; legitimisation of the person’s concerns; acknowledgement that the person may have complex interests and needs; affirmation of the person’s capacity to contribute to change; and inclusion of the person in shared decision-making processes. Building on previous work in t
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Glenn, Jane Matthews, and José Otero. "Canada and the Kyoto Protocol: An Aesop Fable." In Climate Change and the Law. Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5440-9_19.

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Gärtner, Ursula. "Aesopi ingenio statuam posuere Attici. The Author Image in Phaedrus’s Fables." In Giornale Italiano di Filologia - Bibliotheca. Brepols Publishers, 2022. http://dx.doi.org/10.1484/m.gifbib-eb.5.128846.

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Blumenberg, Hans. "Unknown Aesopica." In History, Metaphors, Fables. 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
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Gianferrari, Filippo. "(Un)like Aesop." In Dante's Education. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198881766.003.0004.

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Abstract Chapter 3 traces Dante’s creative reworking of school texts, as this evolved from the Vita nova to the Commedia. A close assessment of the reception of Aesopic fables in medieval education reveals the theoretical significance of Dante’s reference to Aesop at Inferno 23.4. Glosses, commentaries, and encyclopedic texts—such as Isidore’s Etymologiae—show that medieval literary theory considered this genre of fables as being paradigmatic of moralizing fiction. The presence of the name of Aesop in Inferno, it is argued, plays a pivotal role in Dante’s discourse about the uniqueness of the
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"iadmon and aesop." In 99 Fables. University of Alabama Press, 2011. https://doi.org/10.2307/jj.30347039.102.

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Dragnev, Dimitar. "Aesop and the Future." In Time, Tense, and Genre in Ancient Greek Literature. Oxford University PressOxford, 2025. https://doi.org/10.1093/9780191949302.003.0009.

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Abstract This chapter asks whether we can find a concept of future time in a familiar work comprising a distinctive genre: the fables attributed to Aesop. After underlining the significance of future time in Aesopic literature and offering a definition of what “future” signifies in this context, the chapter examines temporality in this genre in the light of the transmission of the fables and their morals. No fewer than 31 of 358 Aesopic fables (as edited by Émile Chambry) deal with future time and have a future-focused moral, either though the content of the fable or through the summarising mo
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"aesop and king croesus." In 99 Fables. University of Alabama Press, 2011. https://doi.org/10.2307/jj.30347039.5.

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

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