The Ass in the Lion's Skin

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The Ass in the Lion's Skin is one of Aesop's Fables, of which there are two distinct versions. There are also several Eastern variants, and the story's interpretation varies accordingly.

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Fables

Arthur Rackham illustration, 1912 Aesops Fables-Rackham-103.jpg
Arthur Rackham illustration, 1912

Of the two Greek versions of this story, the one catalogued as number 188 in the Perry Index concerns an ass that puts on a lion's skin, and amuses himself by terrifying all the foolish animals. At last coming upon a fox, he tries to frighten him also, but the fox no sooner hears the sound of his voice than he exclaims, "I might possibly have been frightened myself, if I had not heard your bray." The moral of the story is often quoted as, clothes may disguise a fool, but his words will give him away. [1] It is this version that appears as Fable 56 in the collection by Babrius. [2]

The second version is listed as number 358 in the Perry Index. In this the ass puts on the skin in order to be able to graze undisturbed in the fields, but he is given away by his ears and is chastised. [3] In addition to the Greek versions, there is a Latin version by Avianus, dating from the later fifth century. This version was adapted by William Caxton, with the moral cautioning against presumption. Literary allusions to this fable have been frequent since classical times [4] and into the Renaissance, such as in William Shakespeare's King John . [5] La Fontaine's Fable 5.21 (1668) also follows this version. The moral La Fontaine draws is not to trust to appearances, because clothes do not make the man. [6]

Folk motifs and proverbial use

In India, the same situation appears in Buddhist scriptures as the Sihacamma Jataka . Here the ass's master puts the lion's skin over his beast, and turns it loose to feed in the grain fields during his travels. The village watchmen are usually too terrified to do anything, but finally one of them raises the villagers. When they chase the ass, it begins to bray, betraying its true identity, and is then beaten to death. A related tale, the Sihakottukha Jataka, plays on the motif of being given away by one's voice. In this story, a lion sires a son on a she-jackal. The child resembles his father, but has a jackal's howl, and is therefore advised to remain silent. [7] A common European variant on this theme appears in the Ladino Sephardic proverb, asno callado, por sabio contado: "a silent ass is considered wise." [8] An English equivalent is "a fool is not known until he opens his mouth."

The story and its variants are alluded to idiomatically in various languages. In Latin it is leonis exuviae super asinum. [9] [10] In Mandarin Chinese it is "羊質虎皮" (pronunciation:yang(2) zhi(4) hu(3) pi(2)), "a goat in a tiger’s skin." In the Chinese story, a goat disguises itself as a lion, but continues to eat grass as usual. When it spies a wolf, instinct takes over and the goat takes to its heels. [11]

Later allusions

Thomas Nast's cartoon "Third Term Panic" NastRepublicanElephant.jpg
Thomas Nast's cartoon "Third Term Panic"

"The Ass in the Lion's Skin" was one of the several Aesop's fables put to use by American political cartoonist Thomas Nast, when it was rumoured in 1874 that Republican president Ulysses S. Grant intended to stand for election for an unprecedented third term in 1876. At the same time, there was a false report that animals had escaped from the Central Park Zoo, and were roaming the streets of New York. Nast combined the two items in a cartoon for the November 7 edition of Harpers Weekly . Titled "Third Term Panic", it depicts a donkey in a lion's skin, labelled "Caesarism", and scattering other animals that stand for various interests. [12]

In the twentieth century C. S. Lewis put the fable to use in The Last Battle , the final volume of The Chronicles of Narnia. A donkey named Puzzle is tricked into wearing a lion's skin, and then manipulated so as to deceive the simple-minded into believing that Aslan the lion has returned to Narnia. He then becomes a figurehead for a pseudo-government that works contrary to the interests of the Narnians. Kathryn Lindskoog identifies the Avianus version as the source of this episode. [13]

Related Research Articles

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Aesop's Fables, or the Aesopica, is a collection of fables credited to Aesop, a slave and storyteller who lived in ancient Greece between 620 and 564 BCE. Of diverse origins, the stories associated with his name have descended to modern times through a number of sources and continue to be reinterpreted in different verbal registers and in popular as well as artistic media.

<span class="mw-page-title-main">The Frog and the Ox</span> Aesop’s fable about a frog

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The Deer without a Heart is an ancient fable, attributed to Aesop in Europe and numbered 336 in the Perry Index. It involves a deer who was twice persuaded by a wily fox to visit the ailing lion. After the lion had killed it, the fox stole and ate the deer's heart. When asked where it is, the fox reasoned that an animal so foolish as to visit a lion in his den cannot have had one, an argument that reflects the ancient belief that the heart was the seat of thoughts and intellect. The story is catalogued as type 52 in the Aarne-Thompson classification system.

The lion's share is an idiomatic expression which now refers to the major share of something. The phrase derives from the plot of a number of fables ascribed to Aesop and is used here as their generic title. There are two main types of story, which exist in several different versions. Other fables exist in the East that feature division of prey in such a way that the divider gains the greater part - or even the whole. In English the phrase used in the sense of nearly all only appeared at the end of the 18th century; the French equivalent, le partage du lion, is recorded from the start of that century, following La Fontaine's version of the fable.

<span class="mw-page-title-main">The Dog and Its Reflection</span> Aesop’s fable

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.

The Cat and the Mice is a fable attributed to Aesop of which there are several variants. Sometimes a weasel is the predator; the prey can also be rats and chickens.

<span class="mw-page-title-main">The Mischievous Dog</span> Aesops fable

The Mischievous Dog is one of Aesop's Fables, of which there is a Greek version by Babrius and a Latin version by Avianus. It is numbered 332 in the Perry Index. The story concerns a dog that bites the legs of others. Its master therefore ties a bell around its neck to warn people. The dog, thinking the bell is a reward, shows it off in the streets until an older dog reminds him that the bell is not a reward but a sign of disgrace. Victorian editors of the fables supplied the moral that 'notoriety is often mistaken for fame'.

<span class="mw-page-title-main">The Tortoise and the Birds</span> Fable of probable folk origin

The Tortoise and the Birds is a fable of probable folk origin, early versions of which are found in both India and Greece. There are also African variants. The moral lessons to be learned from these differ and depend on the context in which they are told.

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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.

<span class="mw-page-title-main">The Fox and the Lion</span> Aesops fable

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<span class="mw-page-title-main">The Snake and the Crab</span> Fable by Aesop

Speaking of The Snake and the Crab in Ancient Greece was the equivalent of the modern idiom, 'Pot calling the kettle black'. A fable attributed to Aesop was eventually created about the two creatures and later still yet another fable concerning a crab and its offspring was developed to make the same point.

<span class="mw-page-title-main">The Horse and the Donkey</span> One of Aesops Fables

The Horse and the Donkey is one of a number of ancient animal fables that illustrate the importance of helping others and the consequences of neglecting that duty.

<span class="mw-page-title-main">The Dog and the Wolf</span> Aesops fable

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<span class="mw-page-title-main">Hercules and the Wagoner</span> Aesops fable

Hercules and the Wagoner or Hercules and the Carter is a fable credited to Aesop. It is associated with the proverb "God helps those who help themselves", variations on which are found in other ancient Greek authors.

<span class="mw-page-title-main">The Statue of Hermes</span> Ancient Greek fables of Hermess statue

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<span class="mw-page-title-main">The Lion Grown Old</span> Aesops fable

"The Lion Grown Old" is counted among Aesop’s Fables and is numbered 481 in the Perry Index. It is used in illustration of the insults given those who have fallen from power and has a similar moral to the fable of The dogs and the lion's skin. Parallel proverbs of similar meaning were later associated with it.

<span class="mw-page-title-main">The Oxen and the Creaking Cart</span> Fable ascribed to Aesop

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.

<span class="mw-page-title-main">The Bulls and the Lion</span> Fable by Aesop

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References

  1. Aesopica
  2. The Fables of Babrius, translated by Rev. John Davies, London 1860, P.178
  3. Aesopica
  4. Francisco Rodríguez Adrados, History of the Graeco-Latin Fable, Brill 2003 pp.259-62
  5. Janet Clare, Shakespeare’s Stage Traffic, Cambridge 2014, p.33
  6. "An English version is at Gutenberg". Gutenberg.org. 2008-05-06. Retrieved 2012-08-22.
  7. Tales 188-9, The Jataka, tr. by W.H.D. Rouse, Cambridge 1895, Vol. II pp.75-6; an online version
  8. Concise dictionary of European proverbs, London 1998, proverb 146; available online
    1. 407 in Laura Gibbs' Latin via Proverbs (2006)
  9. Gibbs, Laura. "Latin Via Proverbs Errata". Latin Via Proverbs. Retrieved 2 May 2016.
  10. Xianxia.com
  11. "View online". Archived from the original on 2012-08-19. Retrieved 2012-08-22.
  12. Kathryn Ann Lindskoog, Journey into Narnia (1998), p. 184.

15th-20th century illustrations from books on Flickr