The phrase out of the frying pan into the fire [1] [2] [3] [4] is used to describe the situation of moving or getting from a bad or difficult situation to a worse one, often as the result of trying to escape from the bad or difficult one. [5] It was the subject of a 15th-century fable that eventually entered the Aesopic canon.
The proverb and several similar European proverbs ultimately derive from a Greek saying about running from the smoke or the fire into the flame, the first recorded use of which was in a poem by Germanicus Caesar (15 BCE – 19 CE) in the Greek Anthology. [6] There it is applied to a hare in flight from a dog that attempts to escape by jumping into the sea, only to be seized by a 'sea-dog'. The Latin equivalent was the seafaring idiom of Scylla and Charybdis, 'He runs on Scylla, wishing to avoid Charybdis' (incidit in scyllam cupiens vitare charybdim), a parallel pointed out by Edmund Arwaker in the moral that follows his verse treatment of the fable. [7] The earliest recorded use of the English idiom was by Thomas More in the course of a pamphlet war with William Tyndale. In The Confutacyon of Tyndales Answere (1532) More asserted that his adversary 'featly conuayed himself out of the frying panne fayre into the fyre'. [8]
The Italian author Laurentius Abstemius wrote a collection of 100 fables, the Hecatomythium, during the 1490s. This included some based on popular idioms and proverbs of the day, of which still waters run deep is another example. A previous instance of such adaptation was Phaedrus, who had done much the same to the proverb about The Mountain in Labour. Abstemius' fable 20, De piscibus e sartigine in prunas desilentibus, concerns some fish thrown live into a frying pan of boiling fat. One of them urges its fellows to save their lives by jumping out, but when they do so they fall into the burning coals and curse its bad advice. The fabulist concludes: 'This fable warns us that when we are avoiding present dangers, we should not fall into even worse peril.' [9]
The tale was included in Latin collections of Aesop's fables from the following century onwards but the first person to adapt it into English was Roger L'Estrange in 1692. [10]
The anonymous author of the 1708 work Aesop at Oxford wrote a political fable "Worse and Worse" in which the fish jump 'Out of the Frying-Pan, into the Fire' by a collective decision. The moral it illustrates is drawn from a contemporary episode in Polish politics. [11] Another political interpretation was given in 1898 by a cartoon in the American magazine Puck , urging American intervention in Cuba on the eve of the Spanish–American War (illustrated). More recently, a report in The Guardian about the climate crisis stated that a panel session twice had to be moved because of climate-induced bushfires. The ultimate location was Canberra, also at that time under serious threat from bushfires. The author repeated the frying pan/fire proverb without further comment. [12]
J. R. R. Tolkien titled a chapter of his novel The Hobbit "Out of the Frying-Pan into the Fire", in which the protagonists escape goblins into a forest, only to create a non-metaphorical fire around and under themselves as wolflike wargs attack. Tolkien then has the character Bilbo create a proverb "Escaping goblins to be caught by wolves!", noting the modern frying pan/fire equivalent "in the same sort of uncomfortable situation". [13]
The proverb has equivalents in other languages, and is used as a title in a similar way; for instance, in Swedish the proverb is Ur asken i elden ('Out of the ashes into the fire'), and this is used as a film title. [14]
Charybdis is a sea monster in Greek mythology. Charybdis, along with the sea monster Scylla, appears as a challenge to epic characters such as Odysseus, Jason, and Aeneas. Scholarship locates her in the Strait of Messina.
The story and metaphor of The Dog in the Manger derives from an old Greek fable which has been transmitted in several different versions. Interpreted variously over the centuries, the metaphor is now used to speak of one who spitefully prevents others from having something for which one has no use. Although the story was ascribed to Aesop's Fables in the 15th century, there is no ancient source that does so.
A wolf in sheep's clothing is an idiom from Jesus's Sermon on the Mount as narrated in the Gospel of Matthew. It warns against individuals who play a duplicitous role. The gospel regards such individuals as dangerous.
The Dog and Its Reflection is one of Aesop's Fables and is numbered 133 in the Perry Index. The Greek language original was retold in Latin and in this way was spread across Europe, teaching the lesson to be contented with what one has and not to relinquish substance for shadow. There also exist Indian variants of the story. The morals at the end of the fable have provided both English and French with proverbs and the story has been applied to a variety of social situations.
Laurentius Abstemius, born Lorenzo Bevilaqua, was an Italian writer and professor of philology, born at Macerata Feltria; his learned name Abstemius, literally "abstemious", plays on his family name of Bevilaqua ("drinkwater"). A Neo-Latin writer of considerable talents at the time of the Humanist revival of letters, his first published works appeared in the 1470s and were distinguished by minute scholarship. During that decade he moved to Urbino and became ducal librarian, although he was to move between there and other parts of Italy thereafter as a teacher.
"The pot calling the kettle black" is a proverbial idiom that may be of Spanish origin, of which English versions began to appear in the first half of the 17th century. It means a situation in which somebody accuses someone else of a fault which the accuser shares, and therefore is an example of psychological projection, or hypocrisy. Use of the expression to discredit or deflect a claim of wrongdoing by attacking the originator of the claim for their own similar behaviour is the tu quoque logical fallacy.
Zeus and the Tortoise appears among Aesop's Fables and explains how the tortoise got her shell. It is numbered 106 in the Perry Index. From it derives the proverbial sentiment that 'There's no place like home'.
Being between Scylla and Charybdis is an idiom deriving from Greek mythology, which has been associated with the proverbial advice "to choose the lesser of two evils". Several other idioms such as "on the horns of a dilemma", "between the devil and the deep blue sea", and "between a rock and a hard place" express similar meanings. The mythical situation also developed a proverbial use in which seeking to choose between equally dangerous extremes is seen as leading inevitably to disaster.
The Bear and the Travelers is a fable attributed to Aesop and is number 65 in the Perry Index. It was expanded and given a new meaning in mediaeval times.
The Wolf and the Lamb is a well-known fable of Aesop and is numbered 155 in the Perry Index. There are several variant stories of tyrannical injustice in which a victim is falsely accused and killed despite a reasonable defence.
Still waters run deep is a proverb of Latin origin now commonly taken to mean that a placid exterior hides a passionate or subtle nature. Formerly it also carried the warning that silent people are dangerous, as in Suffolk's comment on a fellow lord in William Shakespeare's play Henry VI part 2:
The Walnut Tree is one of Aesop's fables and numbered 250 in the Perry Index. It later served as a base for a misogynistic proverb, which encourages the violence against walnut trees, asses and women.
The Hawk and the Nightingale is one of the earliest fables recorded in Greek and there have been many variations on the story since Classical times. The original version is numbered 4 in the Perry Index and the later Aesop version, sometimes going under the title "The Hawk, the Nightingale and the Birdcatcher", is numbered 567. The stories began as a reflection on the arbitrary use of power and eventually shifted to being a lesson in the wise use of resources.
The young man and the swallow is one of Aesop's Fables and is numbered 169 in the Perry Index. It is associated with the ancient proverb 'One swallow doesn't make a summer'.
The Ass and his Masters is a fable that has also gone by the alternative titles The ass and the gardener and Jupiter and the ass. Included among Aesop's Fables, it is numbered 179 in the Perry Index.
The Heron and the Fish is a situational fable constructed to illustrate the moral that one should not be over-fastidious in making choices since, as the ancient proverb proposes, 'He that will not when he may, when he will he shall have nay'. Of ancient but uncertain origin, it gained popularity after appearing among La Fontaine's Fables.
The Bear and the Bees is a fable of North Italian origin that became popular in other countries between the 16th - 19th centuries. There it has often been ascribed to Aesop's fables, although there is no evidence for this and it does not appear in the Perry Index. Various versions have been given different interpretations over time and artistic representations have been common.
The reason for the hare to be in flight is that it is an item of prey for many animals and also subject to hunting by humans. There are three fables of ancient Greek origin that refer to hare chasing, each of which also exemplifies a popular idiom or proverb.
There are no less than six fables concerning an impertinent insect, which is taken in general to refer to the kind of interfering person who makes himself out falsely to share in the enterprise of others or to be of greater importance than he is in reality. Some of these stories are included among Aesop's Fables, while others are of later origin, and from them have been derived idioms in several languages.
The Oxen and the Creaking Cart is a situational fable ascribed to Aesop and is numbered 45 in the Perry Index. Originally directed against complainers, it was later linked with the proverb 'the worst wheel always creaks most' and aimed emblematically at babblers of all sorts.