Voices: Re-framing Truth through Concealed Ways of Presentation in the 20th and 21st Centuries.
The Nahuatl translations include a version of Aethiops, Aphthonius' Aesopic
fable about the Ethiopian, which only widely circulated after the Latin text printed in Basel (Aesop 1524: 171).
Standing in a long line of English fabulists, dating at least as far back as the translating printer Caxton, she translates the Aesopic
tradition from analogues that are sometimes in English (e.
tragic compositions, but also to "all kinds of narratives, including the Aesopic
fables" (William F.
Here Acheson begins with a discussion of three early modern genres dealing with animals: natural history, comparative anatomy, and "the illustrated Aesopic
The connection drawn between words, images, and empiricism enables a smooth transition to the final chapter, which discusses three popular approaches to representing animals during the period: natural history, which used generalised images supported by descriptive text to educate readers; comparative anatomy, in which they were represented through images of dissection; and the Aesopic
fable which ironically sets natural history illustrations alongside allegorical stories.
s and Fhaedrus: Newly Edited and Translated into English, together with an Historical Introduction and a Comprehensive Survey of Greek and Latin Fables in the Aesopic
Tradition, LCL (Cambridge: Harvard Univ.
25) In the scenario that the Aesopic
account (169 Perry) describes, a citified youth "eats up" his patrimony until he has only a cloak to call his own.
The topics include the culture of word-games among the graffiti of Pompeii, riddling and ancient Greek divination, Nicander's Aesopic
acrostic and its antidote, Greek acrostic verse inscriptions, and Ausonius' Griphus ternarii numeri.
This is very important: it means that Curtius developed his own Aesopic
idiom to express his criticism of a Roman emperor or emperors.
This version is in itself the product of many recensions and historical readaptations, (10) though it most likely came to be fixed between the second and fifth century CE by scholars in the eastern half of the Roman Empire as part of the Aesopic
corpus the Recensio Augustana.
The third fable in the Liber Aesopi, a Latin collection of Aesopic
fables popular in the late medieval grammar-school curriculum in Italy--in which a frog, who tries to drown a mouse while conveying him across a pond, is spotted and seized by a kite--concludes, in one of the Liber's fourteenth-century volgarizzamenti, for instance, "Cosi piaccia a Dio che ciascuno perisca nella sua malizia che promette fare utolita e fa danno, e la pena e lo tradimento torni in su le spalle del traditore" (Esopo toscano 2.