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Journal articles on the topic 'Aesop Fables'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Stevenson, Deborah. "Fox Tails: Four Fables from Aesop (review)." Bulletin of the Center for Children's Books 65, no. 10 (2012): 516–17. http://dx.doi.org/10.1353/bcc.2012.0434.

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12

Wortley, John. "Aging and the Aged in Aesopic Fables." International Journal of Aging and Human Development 44, no. 3 (January 1, 1997): 183–203. http://dx.doi.org/10.2190/exh7-h1r4-6rqr-tfk3.

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Little attempt has been made to re-assess the attitudes to aging and old age of the ancient-medieval Greek-speaking world on the basis of the literary remains (which are common to both) since Richardson (1933). There are however some collections (proverbs, sayings, “purple passages” from literature and so forth) which include material revealing attitudes which are in fact quite different from those of today and which can even be surprising. One such collection, the large number of fables which more or less conform to the genre associated with Aesop, is here analyzed to isolate the texts which have to do with aging and the attitudes they reveal. Of the surprisingly few fables which touch upon the matter, most are distinctly complimentary. In most instances the elderly are seen to increase, rather diminish, in certain powers other than physical strength. Fables are found which characterize them as being astute, intelligent, crafty, loyal and, above all, capable of giving sound advice and good leadership when the situation requires it of them. The celebrated Fable of the Tortoise and the Hare, although it was not specifically interpreted in this way in ancient times, best sums up the general attitude: that dogged persistence (the characteristic of the elderly) will ultimately prove superior to all the erratic bursts of youthful speed anytime. Hence Cicero: “Old age is more spirited than youth, and stronger!”

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13

Machan, Tim William. "Robert Henryson and Father Aesop: Authority in the Moral Fables." Studies in the Age of Chaucer 12, no. 1 (1990): 193–214. http://dx.doi.org/10.1353/sac.1990.0006.

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14

Scarborough, Connie L. "Aesop's Fables with a Life of Aesop (review)." Comparatist 19, no. 1 (1995): 157–58. http://dx.doi.org/10.1353/com.1995.0005.

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15

Ross, William A. "“Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ”." Novum Testamentum 58, no. 4 (September 16, 2016): 369–79. http://dx.doi.org/10.1163/15685365-12341536.

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Scholars have overlooked a direct parallel between Luke’s pericope of the Walk to Emmaus (24:13-35) and two Aesopic fables. This article investigates the parallel, which appears as a quotation on the lips of Jesus, and the direction of its literary dependence. Analysis of both internal and external evidence commends understanding the fables to reflect Luke due to its well-known status, but none of the arguments are definitive. The evidence also allows the possibility that Luke portrayed Jesus quoting Aesop, perhaps as an ironic hermeneutical critique. Both explanations for the direction of dependence are satisfactory in their own ways, and may only be resolved with further analysis or the appearance of more textual evidence.

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16

Bozzo, Gabriela Cristina Borborema. "A inversão das máximas em Os meus sentimentos, de Dulce Maria Cardoso." Palimpsesto - Revista do Programa de Pós-Graduação em Letras da UERJ 17, no. 27 (November 22, 2018): 399–415. http://dx.doi.org/10.12957/palimpsesto.2018.38355.

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A inversão das máximas apresenta-se emOs meus sentimentos como ferramentapara desnudar a realidade sócio-históricaportuguesa. Procuramos investigar amáxima, a sua inversão e averiguá-la emnosso corpus. Para tanto, embasamo-nosem três linhas de estudo: o projetoartístico da escritora, com Liquidez,reconfigurações e pluralidades: arepresentação identitária da sociedadeportuguesa em O chão dos pardais, deDulce Maria Cardoso, de Gonçalves Neto eGama; a máxima, com A máxima; suasvariedades, seu emprego, sua utilidade, deAristóteles, La Rochefoucauld: reflexões ousentenças e máximas, de Barthes, e ACiropédia de Xenofante: um romance deformação na Antiguidade, de Cerdas; e ainversão da máxima com The americanface of Aesop: Thurber’s Fables andTradition, de Carnes.

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17

Bold, Stephen. "Between Ethos and Moralité: Reading La Fontaine's "Préface" to the Fables." Dalhousie French Studies, no. 117 (March 29, 2021): 27–41. http://dx.doi.org/10.7202/1076090ar.

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This paper proposes a reading of La Fontaine’s puzzling and coy preface to his first volume of Fables. Presented at the start as a friendly debate between the author and a rival, the “Préface” becomes an ironic sort of performance art that reveals the fabulist’s own ambivalence toward a genre that has come to him cloaked in the sober robes of a moralizing pedagogy. La Fontaine tries on the costume and does his best to play the part, composing his role from the illustrious examples of Socrates — a fabulist in extremis — and eventually a crafty Aesop, only to show us little by little that he is more a poet and artist than a moralist. Distrustful of those who would lecture on virtue and rectitude, La Fontaine’s teaching anticipates at once Rousseau’s negative education in the Émile and also Victor Turner’s pedagogy of anti-structure.

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18

Glauthier, Patrick. "Phaedrus, Callimachus and the recusatio to Success." Classical Antiquity 28, no. 2 (October 1, 2009): 248–78. http://dx.doi.org/10.1525/ca.2009.28.2.248.

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The following article investigates how Phaedrus' Latin verse fables engage standard Callimachean topoi. When Phaedrus imitates the Hymn to Apollo he fails to banish Envy and when he adopts Callimachus' own polemical allusions to Aesop he turns them upside down. Such texts are essentially Callimachean in spirit and technique and constitute a recusatio: by ““mishandling”” or ““abusing”” and thus ““rejecting”” various Callimachean topoi and the role of the ““successful”” Callimachean poet, the fabulist demonstrates his skill and versatility within the Callimachean tradition. This sort of recusatio satirizes those poets who unimaginatively rehash Callimachean staples and represents a strategy that gains momentum in the first century AD. It thereby provides a literary context for understanding Phaedrus' engagement with the evolving traditions of Roman Callimacheanism.

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Khlebnikov, Georgii. "Some of the hidden motives of the Krylov’s fables and the genesis of the fable in Europe from Aesop to his English translations." Literaturovedcheskii Zhurnal, no. 46 (2019): 62–73. http://dx.doi.org/10.31249/litzhur/2019.46.05.

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Nippold, Marilyn A., Scott LaFavre, and Kristin Shinham. "How Adolescents Interpret the Moral Messages of Fables: Examining the Development of Critical Thinking." Journal of Speech, Language, and Hearing Research 63, no. 4 (April 27, 2020): 1212–26. http://dx.doi.org/10.1044/2019_jslhr-19-00168.

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Purpose Critical thinking pervades formal educational benchmarks in the United States, including the Common Core State Standards. However, little information is available on how it develops. Hence, the primary purpose of this study was to examine the development of critical thinking in adolescents using a written language-sampling task. We also examined related aspects of development: verbal productivity, syntactic complexity, and metacognitive verb use. Method The participants included two groups of adolescents, aged 13 and 16 years ( n = 40 per group). All testing took place in classrooms at a middle school or high school. Participants read four fables by the Greek storyteller Aesop (circa 620–560 B.C.) and explained in writing why they agreed or disagreed with the moral message of each story. To examine critical thinking, we evaluated their explanations using a unique 0- to 4-point scoring system. We also examined each participant's transcript for verbal productivity, syntactic complexity, and metacognitive verb use. Results On the critical thinking task, the 16-year-olds outperformed the 13-year-olds, providing explanations that were more elaborate and detailed. However, there were many individual differences within groups, and even the older group did not consistently perform at the highest level, indicating that critical thinking is a late-developing ability. Age-related gains also occurred on verbal productivity and metacognitive verb use but not on syntactic complexity. Conclusion Information gleaned from this study demonstrates how critical thinking develops during adolescence but remains incomplete. The study also has implications for assessing critical thinking in adolescents and knowing how to prompt complex language and thought. Supplemental Material https://doi.org/10.23641/asha.12100989

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21

Calvert, Ian. "The Fables of Aesop: Paraphrased in Verse by John Ogilby and Adorned with Sculpture [By Francis Cleyn] (Franz Klein)." Seventeenth Century 36, no. 5 (June 30, 2021): 860–61. http://dx.doi.org/10.1080/0268117x.2021.1948256.

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Manggong, Lestari. "Subaltern Voice and Marginal Moral Lessons in Suniti Namjoshi’s Feminist Fables." Fabula 60, no. 1-2 (July 1, 2019): 132–44. http://dx.doi.org/10.1515/fabula-2019-0009.

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Zusammenfassung Ausgehend von der durch Spivak (1988) bekannt gemachten Gruppe der Subalternen erörtert dieser Aufsatz, wie Suniti Namjoshis Feminist Fables diesen eine Stimme verleiht. Namjoshis LSBTQ-Standpunkt und -Anliegen treten in ihren Erzählungen deutlich hervor. Sie stellen die Gramsci’sche Hegemonie in Frage, treten ihr entgegen und kritisieren sie, indem sie dem Pantachantra, Aesops Fabeln und Andersens Märchen den Prozess machen. Letztlich zielt dieser Aufsatz darauf ab, die Ausdrucksweisen der Subalternität aufzuzeigen, sowie darzulegen, welche moralischen Lehren feministische LSBTQ-Fabeln im Zusammenhang mit einer Marginalisierung in den Vordergrund rücken.

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Pertsinidis, Sonia. "A Dung Beetle's Victory: The Moral of the Life of Aesop (Vita G)." Antichthon 54 (2020): 141–63. http://dx.doi.org/10.1017/ann.2020.4.

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AbstractThe Life of Aesop is an entertaining yet profound account of Aesop's life dating from the first to second centuries ad. Although it is widely agreed that the Life of Aesop may be read as a ‘metafable’, there has been, in my view, a widespread and perversely negative interpretation of the supposed moral of this life story: that ‘pride comes before a fall’. This supposed moral is not borne out by the ending, in which Aesop's prophecies of doom prove to be correct, the Delphians are thrice punished for executing Aesop, and Aesop himself achieves everlasting fame as a storyteller. In this paper, I will argue that a more fitting moral for the Life of Aesop is that ‘even the weakest may find a means to avenge a wrong’. This is the moral that accompanies the quintessentially Aesopic fable of the dung beetle, the hare, and the eagle in which a tiny dung beetle triumphs over a powerful adversary. This fable is pointedly narrated by Aesop to the Delphians just before he is put to death. By reading the Life of Aesop as an exposition of this fable, I will demonstrate that Aesop, just like the dung beetle, is not the loser but the ultimate victor.

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KATZ, MICHAEL, DICKSON D. DESPOMMIER, and RICHARD J. DECKELBAUM. "Cryptosporidiosis or an Aesop fable for modern times." Pediatric Infectious Disease Journal 6, no. 7 (July 1987): 619–21. http://dx.doi.org/10.1097/00006454-198707000-00001.

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25

Morrison, Hope. "The Fabled Fourth Graders of Aesop Elementary School (review)." Bulletin of the Center for Children's Books 61, no. 2 (2007): 83–84. http://dx.doi.org/10.1353/bcc.2007.0681.

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Lee, Jie-sung. "A Study on Aesop Fable: Focusing on Martin Luther." Christian Social Ethics 36 (December 31, 2016): 179–212. http://dx.doi.org/10.21050/cse.2016.36.06.

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Rennie, John, and Linda Cardozo. "The seven surgeons of King's: a fable by aesop." BJOG: An International Journal of Obstetrics and Gynaecology 105, no. 12 (December 1998): 1241. http://dx.doi.org/10.1111/j.1471-0528.1998.tb09999.x.

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Amy, Jean-Jacques. "The seven surgeons of King's: a fable by AEsop." BJOG: An International Journal of Obstetrics and Gynaecology 106, no. 5 (May 1999): 511. http://dx.doi.org/10.1111/j.1471-0528.1999.tb08310.x.

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Morsman, J. M. "The seven surgeons of King's: a fable by AEsop." BJOG: An International Journal of Obstetrics and Gynaecology 106, no. 5 (May 1999): 511. http://dx.doi.org/10.1111/j.1471-0528.1999.tb08311.x.

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Anwer, Ambreen, and Nazar Amso. "The seven surgeons of King's: a fable by AESOP." BJOG: An International Journal of Obstetrics and Gynaecology 106, no. 8 (August 1999): 876. http://dx.doi.org/10.1111/j.1471-0528.1999.tb08418.x.

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London, April. "The English Fable: Aesop and Literary Culture, 1651-1740 (review)." Eighteenth-Century Fiction 10, no. 3 (1998): 369–70. http://dx.doi.org/10.1353/ecf.1998.0034.

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Putterill, Laura G. "The e‐commerce race for Wales: another Aesop's fable?" Journal of Small Business and Enterprise Development 11, no. 3 (September 1, 2004): 382–89. http://dx.doi.org/10.1108/14626000410551636.

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The Office for National Statistics revealed that in 2001 Wales had the lowest number of businesses with access to the Internet compared with the rest of the UK, whilst the number of businesses in Wales using e‐commerce was well exceeded by other regions. But is it time for Aesop to take another bow? According to the Interactive Bureau many of the FTSE‐100’s Web sites are “wallowing in mediocrity”, more than half “have serious problems that need fixing” and a further 16 “should be taken down” and “rebuilt from scratch”. Seeks to widen the policy debate, from one that concentrates solely on the adoption of e‐commerce by Welsh firms, to one that includes reflection on usability research world‐wide and promotes such research regionally to obtain and retain sustainable competitiveness. The current state of the Welsh economy in terms of the information and communications technology (ICT) revolution is examined, as is the scope and detail of the present policies that promote adoption and growth of e‐commerce by firms.

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Bowden, Martha F. "“Provide your self of an Aesop”: Mary Davys’s The Fugitive as Fable Collection." Tulsa Studies in Women's Literature 39, no. 2 (2020): 217–35. http://dx.doi.org/10.1353/tsw.2020.0035.

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Machan, Tim William. "Jacqueline de Weever, Aesop and the Imprint of Medieval Thought: A Study of Six Fables as Translated at the End of the Middle Ages. Jefferson, N.C., and London: McFarland and Company, 2011. Paper. Pp. viii, 209; black-and-white frontispiece and 1 black-and-white figure. $55. ISBN: 978-0786459551." Speculum 87, no. 1 (January 2012): 206–7. http://dx.doi.org/10.1017/s0038713412000206.

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Kulicheva, Evgeniya V. "THE GENRE OF THE FABLE IN THE WORKS OF AESOP AND A. CANTEMIR: SIMILARITIES AND DIFFERENCES." Bulletin of the Moscow State Regional University (Russian philology), no. 2 (2019): 52–59. http://dx.doi.org/10.18384/2310-7278-2019-2-52-59.

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Zuo, Wei-gang, and Yi Zhang. "A Tentative Study of the Eastern Aesop’s fable Imitated by Aesop in the Late Qing Dynasty." Korea Journal of Chinese Language and Literature 80 (June 30, 2020): 93–111. http://dx.doi.org/10.46612/kjcll.2020.06.80.93.

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WILLIAMSON, KARINA. "The English Fable: Aesop and Literary Culture, 1651–1740. By Jayne Elizabeth Lewis. Pp. x+234. Cambridge: Cambridge University Press, 1996. Hb. £35." Translation and Literature 6, no. 2 (September 1997): 244–49. http://dx.doi.org/10.3366/tal.1997.6.2.244.

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WILLIAMSON, KARINA. "The English Fable: Aesop and Literary Culture, 1651–1740. By Jayne Elizabeth Lewis. Pp. x+234. Cambridge: Cambridge University Press, 1996. Hb. £35." Translation and Literature 6, Part_2 (January 1997): 244–49. http://dx.doi.org/10.3366/tal.1997.6.part_2.244.

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Bernstein, Eckhard, Sebastian Brant, and Bernd Schneider. "Fabeln: Sebastian Brants Erganzungen zur Aesop-Ausgabe von 1501; Mit den Holzschnitten der Ausgabe von 1501; Carminum et fabularum additiones Sebastiani Brant." Sixteenth Century Journal 31, no. 2 (2000): 535. http://dx.doi.org/10.2307/2671667.

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"II. Interpreting the Evidence." New Surveys in the Classics 19 (1987): 11–21. http://dx.doi.org/10.1017/s0533245100021623.

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Attempts to find statements reflecting the attitudes and experiences of slaves have met with no more success than the search for those of women. The most likely possibilities are the fables and moral sententiae ascribed to known slaves or freedmen, such as Aesop and Phaedrus. But even here things are not as straightforward as they have seemed to some. Fables universalize the human experience; they may use the slave situation to illustrate that experience, but it does not follow that they are expressing any real slave’s point of view. In any case, the literary form of the fable makes it authoritarian – one can only accept or reject the moral of a fable, not argue rationally against it. In fact it encapsulates the advice which older adults give to children: if the genre was originally intended for children, then the reason why it was ascribed to the slave Aesop may well have been that the children of the Greek elite were brought up by slave nurses and paedagogi (childminders rather than ‘tutors’).

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Yenika-Agbaw, Vivian. "Picturebook Adaptations of Aesop Fables: An Analysis of Morrison and Pinkney’s Adaptations of Three Classic Tales." Children's Literature in Education, January 3, 2021. http://dx.doi.org/10.1007/s10583-020-09433-6.

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AbstractThis article examines the reconstruction of human foibles in picturebook adaptations of three popular Aesop’s fables: “The Ants and the Grasshopper”, “The Lion and the Mouse”, and “The Hare and the Tortoise”. Adopting adaptation and globalectics perspectives, the author illustrates how social hierarchy is deconstructed in these fables where the authors use anthropomorphic animals to moralize about the human condition. Thus, although the adaptations reiterate lessons from the original source material, they deliberately undermine and/or expand the lessons by integrating sociocultural signifiers that situate Black aesthetics at the core of the narratives. The article examines six picturebook adaptations by award-winning artists, Toni and Slade Morrison, and Jerry Pinkney.

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Dakin, Karen. "Gordon Brotherston y Günter Vollmer, (eds.). Aesop in Mexico. Die Fabeln des Aesop in Aztekischer Sprache / A 16th Century Aztec Version of Aesop´s Fables. Text with German and English Translation From the Papers of Gerdt Kutscher." Literatura Mexicana 2, no. 1 (November 16, 2011). http://dx.doi.org/10.19130/iifl.litmex.2.1.1991.37.

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La existencia de una versión náhuatl de las fábulas de Esopo en la época colonial puede parecer extraña a primera vista. Para ese periodo son mucho más conocidas las fuentes indígenas; o las traducciones al náhuatl de obras religiosas cristianas. La edición trilingüe de cuarenta y siete fábulas en náhuatl, editadas por Vollmer, y sus traducciones al alemán de Kutscher y al ingés de Brotherston, es la versión más completa y accesible publicada hasta ahora.

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Ferreira, Letícia Ferreira, and Lucila Akiko Nagashima. "LITERATURA INFANTIL Y GÉNEROS TEXTUALES: LA CONTRIBUCIÓN DE LAS FÁBULAS A LA ENSEÑANZA DE LA CIENCIA EM LOS PRIMEROS AÑOS DE LA EDUCACIÓN FUNDAMENTAL." PARADIGMA, June 30, 2020, 384–408. http://dx.doi.org/10.37618/paradigma.1011-2251.0.p384-408.id773.

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La presente investigación buscó articular a la literatura infantil algunas de las características de la enseñanza de animales y ciencias basadas en referencias teóricas de literatura y educación antropológica. Por lo tanto, para el desarrollo de la investigación, partimos de la siguiente indagación: "¿Cómo pueden los maestros asociar la enseñanza de las ciencias com las narraciones literarias trabajadas em el aula?" Con este fin, se llevó a cabo una investigación empírica y cualitativa enfatizando las contribuciones de las fábulas a la enseñanza de la ciencia em los primeros años de la Educación Primaria. Teniendo em cuenta el papel lúdico de este género textual, sus características estimulantes para la literatura y las transposiciones imaginarias y didácticas se llevaron a cabo com la interpretación de esta narrativa como facilitador de la enseñanza de las ciencias em la serie inicial de Educación Básica. Se determinaron dos fábulas para el desarrollo del estudio: "El león y el ratón" y "La cigarra y las hormigas", ambas por Esopo y transcritas por el escritor francés Jean de La Fontaine. Los datos cualitativos fueron analizados y recopilados de la representación artística a través del dibujo del niño y sus consideraciones sobre el estudio. El análisis de los datos cualitativos y los resultados obtenidos muestran que los estudiantes se sorprendieron al encontrar contenido de ciencias en textos característicos de la Lengua Portuguesa.Palabras clave: Enseñanza de las Ciencias. Literatura Infantil. Transposición Didáctica. Fábulas.Literatura Infantil e Gêneros Textuais: A Contribuição das Fábulas para o Ensino de Ciências nos Anos Iniciais do Ensino FundamentalResumoA presente pesquisa buscou articular à literatura infantil algumas das características dos animais e do ensino de Ciências embasadas em referenciais teóricos da literatura e do ensino antropológico. Assim, para o desenvolvimento da pesquisa, partimos da seguinte indagação: "De que forma os professores podem associar o ensino de Ciências com narrativas literárias trabalhadas em sala de aula?" Para tanto, realizou-se uma pesquisa empírica e qualitativa enfatizando as contribuições das fábulas para o ensino de Ciências nos anos Iniciais do Ensino Fundamental. Considerando o papel lúdico deste gênero textual, suas características estimulantes à literatura e ao imaginário, foram realizadas transposições didáticas com a interpretação desta narrativa como meio facilitador para o ensino de Ciências nas séries iniciais da Educação Básica. Foram determinadas duas fábulas para o desenvolvimento do estudo: “O Leão e o Ratinho” e “A Cigarra e as Formigas”, ambas de Esopo e transcritas pelo escritor francês Jean de La Fontaine. Os dados qualitativos foram analisados e coletados a partir da representação artística por meio do desenho da criança e suas considerações acerca do estudo realizado. A análise dos dados qualitativos e os resultados obtidos denotam que os alunos se surpreenderam por encontrar conteúdos de ciências em textos característicos da Língua Portuguesa.Palavras chave: Ensino de Ciências. Literatura Infantil. Transposição Didática. Fábulas.Children's Literature and Text Genres: The Contribution of Fables to Science Teaching in the Early Years of Elementary SchoolAbstractThe present research sought to articulate children's literature with some characteristics of animals and Science teaching based on theoretical references from literature and anthropological teaching. Thus, for the development of the research, we start from the following question: "How can teachers associate science teaching with literary narratives worked in the classroom?" To this end, an empirical and qualitative research was carried out emphasizing the contributions of fables to the Science teaching in the early years of elementary school. Considering the playful role of this text genre, its stimulating characteristics to literature and the imaginary, didactic transpositions were carried out with the interpretation of this type of narrative as a facilitator of Science teaching in the initial grades of basic education. Two fables were determined for the development of the study: “The Lion and the Mouse” and “The grasshopper and the Ant”, both by Aesop and transcribed by the French writer Jean de La Fontaine. Qualitative data were analyzed and collected from the artistic representation through the child's drawing and their considerations about the study. The analysis of the qualitative data and the results obtained show that students were surprised to find science content in characteristic texts from Portuguese Language.Keywords: Science teaching. Children's literature. Didactic Transposition. Fables.

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Ferreira, Letícia Ferreira, and Lucila Akiko Nagashima. "LITERATURA INFANTIL Y GÉNEROS TEXTUALES: LA CONTRIBUCIÓN DE LAS FÁBULAS A LA ENSEÑANZA DE LA CIENCIA EM LOS PRIMEROS AÑOS DE LA EDUCACIÓN FUNDAMENTAL." PARADIGMA, June 30, 2020, 384–408. http://dx.doi.org/10.37618/paradigma.1011-2251.2020.p384-408.id773.

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La presente investigación buscó articular a la literatura infantil algunas de las características de la enseñanza de animales y ciencias basadas en referencias teóricas de literatura y educación antropológica. Por lo tanto, para el desarrollo de la investigación, partimos de la siguiente indagación: "¿Cómo pueden los maestros asociar la enseñanza de las ciencias com las narraciones literarias trabajadas em el aula?" Con este fin, se llevó a cabo una investigación empírica y cualitativa enfatizando las contribuciones de las fábulas a la enseñanza de la ciencia em los primeros años de la Educación Primaria. Teniendo em cuenta el papel lúdico de este género textual, sus características estimulantes para la literatura y las transposiciones imaginarias y didácticas se llevaron a cabo com la interpretación de esta narrativa como facilitador de la enseñanza de las ciencias em la serie inicial de Educación Básica. Se determinaron dos fábulas para el desarrollo del estudio: "El león y el ratón" y "La cigarra y las hormigas", ambas por Esopo y transcritas por el escritor francés Jean de La Fontaine. Los datos cualitativos fueron analizados y recopilados de la representación artística a través del dibujo del niño y sus consideraciones sobre el estudio. El análisis de los datos cualitativos y los resultados obtenidos muestran que los estudiantes se sorprendieron al encontrar contenido de ciencias en textos característicos de la Lengua Portuguesa.Palabras clave: Enseñanza de las Ciencias. Literatura Infantil. Transposición Didáctica. Fábulas.Literatura Infantil e Gêneros Textuais: A Contribuição das Fábulas para o Ensino de Ciências nos Anos Iniciais do Ensino FundamentalResumoA presente pesquisa buscou articular à literatura infantil algumas das características dos animais e do ensino de Ciências embasadas em referenciais teóricos da literatura e do ensino antropológico. Assim, para o desenvolvimento da pesquisa, partimos da seguinte indagação: "De que forma os professores podem associar o ensino de Ciências com narrativas literárias trabalhadas em sala de aula?" Para tanto, realizou-se uma pesquisa empírica e qualitativa enfatizando as contribuições das fábulas para o ensino de Ciências nos anos Iniciais do Ensino Fundamental. Considerando o papel lúdico deste gênero textual, suas características estimulantes à literatura e ao imaginário, foram realizadas transposições didáticas com a interpretação desta narrativa como meio facilitador para o ensino de Ciências nas séries iniciais da Educação Básica. Foram determinadas duas fábulas para o desenvolvimento do estudo: “O Leão e o Ratinho” e “A Cigarra e as Formigas”, ambas de Esopo e transcritas pelo escritor francês Jean de La Fontaine. Os dados qualitativos foram analisados e coletados a partir da representação artística por meio do desenho da criança e suas considerações acerca do estudo realizado. A análise dos dados qualitativos e os resultados obtidos denotam que os alunos se surpreenderam por encontrar conteúdos de ciências em textos característicos da Língua Portuguesa.Palavras chave: Ensino de Ciências. Literatura Infantil. Transposição Didática. Fábulas.Children's Literature and Text Genres: The Contribution of Fables to Science Teaching in the Early Years of Elementary SchoolAbstractThe present research sought to articulate children's literature with some characteristics of animals and Science teaching based on theoretical references from literature and anthropological teaching. Thus, for the development of the research, we start from the following question: "How can teachers associate science teaching with literary narratives worked in the classroom?" To this end, an empirical and qualitative research was carried out emphasizing the contributions of fables to the Science teaching in the early years of elementary school. Considering the playful role of this text genre, its stimulating characteristics to literature and the imaginary, didactic transpositions were carried out with the interpretation of this type of narrative as a facilitator of Science teaching in the initial grades of basic education. Two fables were determined for the development of the study: “The Lion and the Mouse” and “The grasshopper and the Ant”, both by Aesop and transcribed by the French writer Jean de La Fontaine. Qualitative data were analyzed and collected from the artistic representation through the child's drawing and their considerations about the study. The analysis of the qualitative data and the results obtained show that students were surprised to find science content in characteristic texts from Portuguese Language.Keywords: Science teaching. Children's literature. Didactic Transposition. Fables.

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Wouters, Dinah. "Editorial Note." Journal of Latin Cosmopolitanism and European Literatures, no. 3 (April 14, 2020). http://dx.doi.org/10.21825/jolcel.vi3.16177.

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We are pleased to offer you the third issue of JOLCEL, a journal devoted to the study of Latin literature from a European and diachronic perspective. Thus far, we have published two thematic issues. In the first issue, we put a spotlight on the often neglected role of Latin education in the production of literature that is regarded as culturally central. Conversely, in the second issue, we looked at contexts where Latin literature occurs as a marginal phenomenon. In these contexts, Latin literature owes its presence to the enduring centrality of Latin education. In this third issue, thematically entitled “Schools and Authority,” we delve deeper into the mediating role that school authorities---teachers, authors, and commentators---played in the reception of classical authorities. The school curriculum institutionalised during Antiquity bequeathed to the later history of Latin education a number of authorities who were read as models and as handbooks. Thus, not only were texts from Roman and Greek Antiquity a constant presence in the creation of literary texts, they were also an essential part of school curricula. To take this element into account is to gain an enhanced view on the literary reception of classical texts. The interaction between school and literature is not just a matter of transmission, but also of evaluation, negotiation, and transformation. The goals of Latin education were much broader than teaching how to read and write literature. As Rita Copeland states it in her response to the articles gathered in this issue, Latin education “was the foundation on which reception could be built,” but it “encompassed far more than classicism: theology, the production of new literature, new scientific and philosophical thought, and networks of civil bureaucracy and ecclesiastical administration.” It therefore offers a broader frame from which to study the reception of classical literature in European literary history. The three articles in this issue exemplify this approach. First, Chrysanthi Demetriou (Open University of Cyprus) looks at the presence of the school author Terence in the plays by the tenth-century playwright Hrotswitha. She opens up a new perspective on this relation by reading through the lens of Donatus’ hugely influential Commentaries on Terence. In particular, she discusses Hrotswitha’s treatment of rape scenes and links it to Donatus’ use of them as an ideal instance for moral instruction. Second, Brian M. Jensen (Stockholm University) discusses the first book ever printed in Sweden, the Dialogus creaturarum moralizatus. With particular reference to fables attributed to Aesop, he shows how the presentation of these fables depends on pedagogical considerations. In the third and last article of this issue, Lucy Jackson (Durham University) studies the Latin school play Medea, a translation of Euripides’ play by the sixteenth-century humanist George Buchanan. In Buchanan’s version, Medea becomes more of a rhetorician than a sorceress, thereby holding up a model of Latinity to the schoolboys performing the play. Finally, Rita Copeland (University of Pennsylvania) brings these three papers together in a critical response piece.

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Corrêa, Paula Da Cunha. "O INIMIGO DO POETA COMO UM MACACO." Organon 13, no. 27 (July 4, 2012). http://dx.doi.org/10.22456/2238-8915.30426.

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A study of the the fable of the Fox and the Ape (Aesop 38 Chambry, 81 Perry?) narrated inthe iambi of Archilochus. The commentary on the fragments (Arch. 185-187W) discusses their ancientsources, textual difficulties, and the modern reconstructions of Archilochus’ “ainos” via Aesop andBabrius (a). The “ethos” of the fox and of the ape in antiquity, examined in section b), illuminates themanner in which the poet attacks his enemy in this iambus.

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"The English fable: Aesop and literary culture, 1651-1740." Choice Reviews Online 34, no. 08 (April 1, 1997): 34–4326. http://dx.doi.org/10.5860/choice.34-4326.

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""A Forgotten Aesop: Shiba Kōkan, European Emblems, and Aesopian Fable Reception in Late Edo Japan"." Studies in Japanese Literature and Culture 3 (March 31, 2020): 23–50. http://dx.doi.org/10.7221/sjlc03.023.0.

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