The knowledge of these fables rapidly spread from Italy into Germany, and their popularity was increased by the favour and sanction given to them by the great fathers of the Reformation, who frequently used them as vehicles for satire and protest against the tricks and abuses of the Romish ecclesiastics. The zealous and renowned Camerarius, who took an active part in the preparation of the Confession of Augsburgh, found time, amidst his numerous avocations, to prepare a version for the students in the University of Tübingen, in which he was a professor. Martin Luther translated twenty of these fables, and was urged by Melancthon to complete the whole; while Gottfried Arnold, the celebrated Lutheran theologian, and librarian to Frederick I., king of Prussia, mentions that the great Reformer valued the Fables of Æsop next after the Holy Scriptures. In 1546 A.D. the second printed edition of the collection of the Fables made by Planudes, was issued from the printing-press of Robert Stephens, in which were inserted some additional fables from a MS. in the Bibliothêque du Roy at Paris.
The greatest advance, however, towards a re-introduction of the Fables of Æsop to a place in the literature of the world, was made in the early part of the seventeenth century. In the year 1610, a learned Swiss, Isaac Nicholas Nevelet, sent forth the third printed edition of these fables, in a work entitled “Mythologia Æsopica.” This was a noble effort to do honour to the great fabulist, and was the most perfect collection of Æsopian fables ever yet published. It consisted, in addition to the collection of fables given by Planudes and reprinted in the various earlier editions, of one hundred and thirty-six new fables (never before published) from MSS. in the Library of the Vatican, of forty fables attributed to Aphthonius, and of forty-three from Babrias. It also contained the Latin versions of the same fables by Phædrus, Avienus, and other authors. This volume of Nevelet forms a complete “Corpus Fabularum Æsopicarum;” and to his labours Æsop owes his restoration to universal favour as one of the wise moralists and great teachers of mankind. During the interval of three centuries which has elapsed since the publication of this volume of Nevelet’s, no book, with the exception of the Holy Scriptures, has had a wider circulation than Æsop’s Fables. They have been translated into the greater number of the languages both of Europe and of the East, and have been read, and will be read, for generations, alike by Jew, Heathen, Mohammedan, and Christian. They are, at the present time, not only engrafted into the literature of the civilized world, but are familiar as household words in the common intercourse and daily conversation of the inhabitants of all countries.
This collection of Nevelet’s is the great culminating point in the history of the revival of the fame and reputation of Æsopian Fables. It is remarkable, also, as containing in its preface the germ of an idea, which has been since proved to have been correct by a strange chain of circumstances. Nevelet intimates an opinion, that a writer named Babrias would be found to be the veritable author of the existing form of Æsopian Fables. This intimation has since given rise to a series of inquiries, the knowledge of which is necessary, in the present day, to a full understanding of the true position of Æsop in connection with the writings that bear his name.
The history of Babrias is so strange and interesting, that it might not unfitly be enumerated among the curiosities of literature. He is generally supposed to have been a Greek of Asia Minor, of one of the Ionic Colonies, but the exact period in which he lived and wrote is yet unsettled. He is placed, by one critic,[14] as far back as the institution of the Achaian League, B.C. 250; by another as late as the Emperor Severus, who died A.D. 235; while others make him a contemporary with Phædrus in the time of Augustus. At whatever time he wrote his version of Æsop, by some strange accident it seems to have entirely disappeared, and to have been lost sight of. His name is mentioned by Avienus; by Suidas, a celebrated critic, at the close of the eleventh century, who gives in his lexicon several isolated verses of his version of the fables; and by John Tzetzes, a grammarian and poet of Constantinople, who lived during the latter half of the twelfth century. Nevelet, in the preface to the volume which we have described, points out that the Fables of Planudes could not be the work of Æsop, as they contain a reference in two places to “Holy monks,” and give a verse from the Epistle of St. James as an “Epimith” to one of the fables, and suggests Babrias as their author. Francis Vavassor,[15] a learned French jesuit, entered at greater length on this subject, and produced further proofs from internal evidence, from the use of the word Piræus in describing the harbour of Athens, a name which was not given till two hundred years after Æsop, and from the introduction of other modern words, that many of these fables must have been at least committed to writing posterior to the time of Æsop, and more boldly suggests Babrias as their author or collector.[16] These various references to Babrias induced Dr. Richard Bentley, at the close of the seventeenth century, to examine more minutely the existing versions of Æsop’s Fables, and he maintained that many of them could, with a slight change of words, be resolved into the Scazonic[17] iambics, in which Babrias is known to have written: and, with a greater freedom than the evidence then justified, he put forth, in behalf of Babrias, a claim to the exclusive authorship of these fables. Such a seemingly extravagant theory, thus roundly asserted, excited much opposition. Dr. Bentley[18] met with an able antagonist in a member of the University of Oxford, the Hon. Mr. Charles Boyle,[19] afterwards Earl of Orrery. Their letters and disputations on this subject, enlivened on both sides with much wit and learning, will ever bear a conspicuous place in the literary history of the seventeenth century. The arguments of Dr. Bentley were yet further defended a few years later by Mr. Thomas Tyrwhitt, a well-read scholar, who gave up high civil distinctions that he might devote himself the more unreservedly to literary pursuits. Mr. Tyrwhitt published, A.D. 1776, a Dissertation on Babrias, and a collection of his fables in choliambic metre found in a MS. in the Bodleian Library at Oxford. Francesco de Furia, a learned Italian, contributed further testimony to the correctness of the supposition that Babrias had made a veritable collection of fables by printing from a MS. contained in the Vatican library several fables never before published. In the year 1844, however, new and unexpected light was thrown upon this subject. A veritable copy of Babrias was found in a manner as singular as were the MSS. of Quinctilian’s Institutes, and of Cicero’s Orations by Poggio in the monastery of St. Gall A.D. 1416. M. Menoides, at the suggestion of M. Villemain, Minister of Public Instruction to King Louis Philippe, had been entrusted with a commission to search for ancient MSS., and in carrying out his instructions he found a MS. at the convent of St. Laura, on Mount Athos, which proved to be a copy of the long suspected and wished-for choliambic version of Babrias. This MS. was found to be divided into two books, the one containing a hundred and twenty-five, and the other ninety-five fables. This discovery attracted very general attention, not only as confirming, in a singular manner, the conjectures so boldly made by a long chain of critics, but as bringing to light valuable literary treasures tending to establish the reputation, and to confirm the antiquity and authenticity of the great mass of Æsopian Fable. The Fables thus recovered were soon published. They found a most worthy editor in the late distinguished Sir George Cornewall Lewis, and a translator equally qualified for his task, in the Reverend James Davies, M.A., sometime a scholar of Lincoln College, Oxford, and himself a relation of their English editor. Thus, after an eclipse of many centuries, Babrias shines out as the earliest, and most reliable collector of veritable Æsopian Fables.
Having thus given a complete synopsis of the origin, descent, and history of these fables, it only remains to explain the reasons which have induced the Publishers to prepare a new edition of Æsop, and to state the grounds on which they hope to establish a claim for support and public approval in their undertaking. They boldly assert that the new light thrown upon these fables by the discovery of the metrical version by Babrias, renders a new translation an inevitable necessity. The two chief existing English versions of Æsop are those by Archdeacon Croxall, and by the late Rev. Thomas James, canon of Peterborough. The first of these deviates so very far from the text, that it degenerates into a parody. The fables are so padded, diluted, and altered, as to give very little idea to the reader either of the terseness or the meaning of the original. The second of these is an improvement on its predecessor, but Mr. James, either out of compliance with the wishes of the publishers, or in condescension to the taste prevalent some twenty years ago, has so freely introduced as the point of the fable conventional English sayings which are not sanctioned by the Greek, and which in many instances are scarcely equivalent to it, that his version frequently approaches a paraphrase rather than a translation.