Introductory Note
The Cock and the Pearl
The Wolf and the Lamb
The Dog and the Shadow
The Lion’s Share
The Wolf and the Crane
The Man and the Serpent
The Town Mouse and the Country Mouse
The Fox and the Crow
The Sick Lion
The Ass and the Lapdog
The Lion and the Mouse
The Swallow and the Other Birds
The Frogs Desiring a King
The Mountains in Labour
The Hares and the Frogs
The Wolf and the Kid
The Woodman and the Serpent
The Bald Man and the Fly
The Fox and the Stork
The Fox and the Mask
The Jay and the Peacock
The Frog and the Ox
Androcles
The Bat, the Birds, and the Beasts
The Hart and the Hunter
The Serpent and the File
The Man and the Wood
The Dog and the Wolf
The Belly and the Members
The Hart in the Ox-Stall
The Fox and the Grapes
The Horse, Hunter, and Stag
The Peacock and Juno
The Fox and the Lion
The Lion and the Statue
The Ant and the Grasshopper
The Tree and the Reed
The Fox and the Cat
The Wolf in Sheep’s Clothing
The Dog in the Manger
The Man and the Wooden God
The Fisher
The Shepherd’s Boy
The Young Thief and His Mother
The Man and His Two Wives
The Nurse and the Wolf
The Tortoise and the Birds
The Two Crabs
The Ass in the Lion’s Skin
The Two Fellows and the Bear
The Two Pots
The Four Oxen and the Lion
The Fisher and the Little Fish
Avaricious and Envious
The Crow and the Pitcher
The Man and the Satyr
The Goose With the Golden Egg
The Labourer and the Nightingale
The Fox, the Cock, and the Dog
The Wind and the Sun
Hercules and the Waggoner
The Man, the Boy, and the Donkey
The Miser and His Gold
The Fox and the Mosquitoes
The Fox Without a Tail
The One-Eyed Doe
Belling the Cat
The Hare and the Tortoise
The Old Man and Death
The Hare With Many Friends
The Lion in Love
The Bundle of Sticks
The Lion, the Fox, and the Beasts
The Ass’s Brains
The Eagle and the Arrow
The Milkmaid and Her Pail
The Cat-Maiden
The Horse and the Ass
The Trumpeter Taken Prisoner
The Buffoon and the Countryman
The Old Woman and the Wine-Jar
The Fox and the Goat

   
Introductory Note   
   
   
THE HABIT of telling stories is one of the most primitive characteristics of the human race. The most ancient civilizations, the most barbarous savages, of whom we have any knowledge have yielded to investigators clear traces of the possession of this practise, The specimens of their narrative that have been gathered from all the ends of the earth and from the remotest times of which we have written record show traces of purpose, now religious and didactic, now patriotic and political; but behind or beside the purpose one can discern the permanent human delight in the story for its own sake.     1   
  The oldest of stories are the myths: not the elaborated and sophisticated tales that one finds in, say, Greek epic and drama, but the myth pure and simple. This is the answer of primitive science to the question of the barbaric child, the explanation of the thunder or the rain, of the origin of man or of fire, of disease or death. The form of such myths is accounted for by the belief known as “animism,” which assumed personality in every object and phenomenon, and conceived no distinction in the kind of existence of a man, a dog, a tree, or a stone. Such myths are still told among, e. g., the American Indians, and the assumption just mentioned accounts for such features as the transformation of the same being from a man into a log or a fish, or the marriage of a coyote and a woman. Derived from this state of belief and showing signs of their origin, are such animal stories as form the basis of the artistically worked-up tales of “Uncle Remus.”     2   
  Thus in primitive myth, the divinities of natural forces are not personifications, for there was no figure of speech involved; the storm, the ocean, and the plague were to the mythmakers actually persons. The symbolical element in literary myths is a later development, possible only as man gradually arrived at the realization of his separateness in kind from the non-human objects of his senses. With this realization came the attempt to adapt the myths that had come down from more primitive times to his new way of thinking, and the long process of making the myths reasonable and credible set in.     3   
  But while the higher myths were being thus transformed into the religions of the civilized man, the ways of thinking that had produced them in their original form survived to some extent in stories of less dignity, which made no pretensions to be either science or religion but which were told only because they entertained. Tales of this kind have come down from mouth to mouth in less sophisticated communities to our own day, and are now being killed out only by the printing press and the diffusion of the art of reading.     4   
  Far earlier written down, but less primitive in kind, are the Æsopic Fables. In these allegorical tales, the form of the old animistic story is used without any belief in the identity of the personalities of men and animals, but with a conscious double meaning and for the purpose of teaching a lesson. The fable is a product not of the folk but of the learned; and though at times it has been handed down by word of mouth, it is really a literary form.     5   
   
  ÆSOP is little more than the shadow of a name. He was a slave from the island of Samos, who flourished, according to Herodotus, about the middle of the sixth century before Christ; and his name is associated with the special use of the fable for political purposes at a time when the reign of the tyrants in Greece made unveiled speech dangerous. About two hundred and fifty years after Æsop’s time, Demetrius of Phaleron collected a large number of fables and called them by Æsop’s name, and a version of these was turned into Latin verse by one Phædrus in the time of Augustus. This Phædrus is the main source of the modern “Æsop,” but no one can point to any one fable existing today as certainly the invention of the Samian slave.     6   
  In India as well as in Greece the fable was common from very early times; and near the beginning of our era a Buddhist collection that had come west by Alexandria was combined with that of Demetrius, and later turned into Greek verse by Valerius Babrius. A Greek prose version of Babrius was accepted for centuries as the original Æsop. The habit of summing up the lesson of the fable in a “moral” at the end seems to have come in with the Oriental contribution.     7   
  The history of collections of fables in Europe from Phædrus and Babrius down is one of incredible complexity, on many of the details of which scholars are yet far from agreement. Additions to the common stock have come in from a vast variety of sources; the stories have been retold scores of times, so that there is nothing approaching an authentic text; yet the name of Æsop has clung till it has become merely a convenient name for this particular type of allegorical beast-tale.     8   
  In the present collection, the fables have been retold in simple language by Mr. Joseph Jacobs. He has chosen those examples that have become most universally popular, and at the same time has given representatives from all the main sources. A glance at the titles will be sufficient to show to what an extraordinary extent these simple stories have become the common property of all peoples.     9   

The Cock and the Pearl   
   
   
A COCK was once strutting up and down the farmyard among the hens when suddenly he espied something shining amid the straw. “Ho! ho!” quoth he, “that’s for me,” and soon rooted it out from beneath the straw. What did it turn out to be but a Pearl that by some chance had been lost in the yard? “You may be a treasure,” quoth Master Cock, “to men that prize you, but for me I would rather have a single barley-corn than a peck of pearls.”

           “PRECIOUS THINGS ARE FOR THOSE THAT CAN PRIZE THEM.”

The Wolf and the Lamb   
   
   
ONCE upon a time a Wolf was lapping at a spring on a hillside when, looking up, what should he see but a Lamb just beginning to drink a little lower down. “There’s my supper,” thought he, “if only I can find some excuse to seize it.” Then he called out to the Lamb, “How dare you muddle the water from which I am drinking?”     1   
  “Nay, master, nay,” said Lambikin; “if the water be muddy up there, I cannot be the cause of it, for it runs down from you to me.”     2   
  “Well, then,” said the Wolf, “why did you call me bad names this time last year?”     3   
  “That cannot be,” said the Lamb; “I am only six months old.”     4   
  “I don’t care,” snarled the Wolf; “if it was not you it was your father;” and with that he rushed upon the poor little Lamb and—
           WARRA WARRA WARRA WARRA WARRA—   
ate her all up. But before she died she gasped out—

           “ANY EXCUSE WILL SERVE A TYRANT.”   
  5   

The Dog and the Shadow   
   
   
IT happened that a Dog had got a piece of meat and was carrying it home in his mouth to eat it in peace. Now on his way home he had to cross a plank lying across a running brook. As he crossed, he looked down and saw his own shadow reflected in the water beneath. Thinking it was another dog with another piece of meat, he made up his mind to have that also. So he made a snap at the shadow in the water, but as he opened his mouth the piece of meat fell out, dropped into the water and was never seen more.

           “BEWARE LEST YOU LOSE THE SUBSTANCE BY GRASPING AT THE SHADOW.”   
  1   

The Lion’s Share   
   
   
THE LION went once a-hunting along with the Fox, the Jackal, and the Wolf. They hunted and they hunted till at last they surprised a Stag, and soon took its life. Then came the question how the spoil should be divided. “Quarter me this Stag,” roared the Lion; so the other animals skinned it and cut it into four parts. Then the Lion took his stand in front of the carcass and pronounced judgment: “The first quarter is for me in my capacity as King of Beasts; the second is mine as arbiter; another share comes to me for my part in the chase; and as for the fourth quarter, well, as for that, I should like to see which of you will dare to lay a paw upon it.”     1   
  “Hump,” grumbled the Fox as he walked away with his tail between his legs; but he spoke in a low growl—

           “YOU MAY SHARE THE LABOURS OF THE GREAT, BUT YOU WILL NOT SHARE THE SPOIL.”

The Wolf and the Crane   
   
   
A WOLF had been gorging on an animal he had killed, when suddenly a small bone in the meat stuck in his throat and he could not swallow it. He soon felt terrible pain in his throat, and he ran up and down groaning and groaning and seeking for something to relieve the pain. He tried to induce every one he met to remove the bone. “I would give anything,” said he, “if you would take it out.” At last the Crane agreed to try, and told the Wolf to lie on his side and open his jaws as wide as he could. Then the Crane put its long neck down the Wolf’s throat, and with its beak loosened the bone, till at last got it out.     1   
  “Will you kindly give me the reward you promised?” said the Crane.     2   
  The Wolf grinned and showed his teeth and said: “Be content. You have put your head inside a Wolf’s mouth and taken it out again in safety; that ought to be reward enough for you.”

           “GRATITUDE AND GREED GO NOT TOGETHER.”   
  3   

The Man and the Serpent   
   
   
A COUNTRYMAN’S son by accident trod upon a Serpent’s tail, which turned and bit him so that he died. The father in a rage got his axe, and pursuing the Serpent, cut off part of its tail. So the Serpent in revenge began stinging several of the Farmer’s cattle and caused him severe loss. Well, the Farmer thought it best to make it up with the Serpent, and brought food and honey to the mouth of its lair, and said to it: “Let’s forget and forgive; perhaps you were right to punish my son, and take vengeance on my cattle, but surely I was right in trying to revenge him; now that we are both satisfied why should not we be friends again?”     1   
  “No, no,” said the Serpent; “take away your gifts; you can never forget the death of your son, nor I the loss of my tail.”

           “INJURIES MAY BE FORGIVEN, BUT NOT FORGOTTEN.”

The Town Mouse and the Country Mouse   
   
   
NOW you must know that a Town Mouse once upon a time went on a visit to his cousin in the country. He was rough and ready, this cousin, but he loved his town friend and made him heartily welcome. Beans and bacon, cheese and bread, were all he had to offer, but he offered them freely. The Town Mouse rather turned up his long nose at this country fare, and said: “I cannot understand, Cousin, how you can put up with such poor food as this, but of course you cannot expect anything better in the country; come you with me and I will show you how to live. When you have been in town a week you will wonder how you could ever have stood a country life.” No sooner said than done: the two mice set off for the town and arrived at the Town Mouse’s residence late at night. “You will want some refreshment after our long journey,” said the polite Town Mouse, and took his friend into the grand dining-room. There they found the remains of a fine feast, and soon the two mice were eating up jellies and cakes and all that was nice. Suddenly they heard growling and barking. “What is that?” said the Country Mouse. “It is only the dogs of the house,” answered the other. “Only!” said the Country Mouse. “I do not like that music at my dinner.” Just at that moment the door flew open, in came two huge mastiffs, and the two mice had to scamper down and run off. “Good-bye, Cousin,” said the Country Mouse, “What! going so soon?” said the other. “Yes,” he replied;

           “BETTER BEANS AND BACON IN PEACE THAN CAKES AND ALE IN FEAR.”

The Fox and the Crow   
   
   
A FOX once saw a Crow fly off with a piece of cheese in its beak and settle on a branch of a tree. “That’s for me, as I am a Fox,” said Master Reynard, and he walked up to the foot of the tree. “Good-day, Mistress Crow,” he cried. “How well you are looking today: how glossy your feathers; how bright your eye. I feel sure your voice must surpass that of other birds, just as your figure does; let me hear but one song from you that I may greet you as the Queen of Birds.” The Crow lifted up her head and began to caw her best, but the moment she opened her mouth the piece of cheese fell to the ground, only to be snapped up by Master Fox. “That will do,” said he. “That was all I wanted. In exchange for your cheese I will give you a piece of advice for the future—

           “DO NOT TRUST FLATTERERS.”