The Mischievous Dog (here called 'the dog that bites') in Phryx Aesopus Habitu Poetico by Hieronymus Osius, 1574
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.[1] 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'.[2]
The Russian fabulist Ivan Krylov's story of "The Ass" is said to take its beginning from this fable.[3] In his version, an ass is given a bell so that it can be traced if it wanders off. The ass is at first proud of what it takes to be a decoration but then finds that when it grazes in people's fields or gardens the bell identifies its presence and it is driven off. Krylov gives his story the moral that rank proves injurious to rogues by calling attention to them.
Ivan Andreyevich Krylov is Russia's best-known fabulist and probably the most epigrammatic of all Russian authors. Formerly a dramatist and journalist, he only discovered his true genre at the age of 40. While many of his earlier fables were loosely based on Aesop's and La Fontaine's, later fables were original work, often with a satirical bent.
Aesop's Fables, or the Aesopica, is a collection of fables credited to Aesop, a slave and storyteller believed to have 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.
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.
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.
The Lion and the Mouse is one of Aesop's Fables, numbered 150 in the Perry Index. There are also Eastern variants of the story, all of which demonstrate mutual dependence regardless of size or status. In the Renaissance the fable was provided with a sequel condemning social ambition.
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.
The Farmer and the Viper is one of Aesop's Fables, numbered 176 in the Perry Index. It has the moral that kindness to evil will be met by betrayal and is the source of the idiom "to nourish a viper in one's bosom". The fable is not to be confused with The Snake and the Farmer, which looks back to a situation when friendship was possible between the two.
The Wolf and the Crane is a fable attributed to Aesop that has several eastern analogues. Similar stories have a lion instead of a wolf, and a stork, heron or partridge takes the place of the crane.
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.
The Ass and the Pig is one of Aesop's Fables that was never adopted in the West but has Eastern variants that remain popular. Their general teaching is that the easy life and seeming good fortune of others conceal a threat to their welfare.
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 Fox and the Lion is one of Aesop's Fables and represents a comedy of manners. It is number 10 in the Perry Index.
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.
The Dog and the Wolf is one of Aesop's Fables, numbered 346 in the Perry Index. It has been popular since antiquity as an object lesson of how freedom should not be exchanged for comfort or financial gain. An alternative fable with the same moral concerning different animals is less well known.
The Assand 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 Ass Carrying an image is one of Aesop's Fables and is numbered 182 in the Perry Index. It is directed against human conceit but at one period was also used to illustrate the argument in Canon Law that the sacramental act is not diminished by the priest's unworthiness.
The old woman and the wine jar is one of Aesop's Fables and is numbered 493 in the Perry Index. It has been applied to situations where an influence for good is lasting, such as the effect of education.
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.
The fable of how the horse lost its liberty in the course of settling a petty conflict exists in two versions involving either a stag or a boar and is numbered 269 in the Perry Index. When the story is told in a political context, it warns against seeking a remedy that leaves one worse off than before. Where economic circumstances are involved, it teaches that independence is always better than compromised plenty.
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