Front matter

1617 copy’s front matter consists of two parts. The first part is the epistle dedicatory which functions as a dedication and preface. The second part is a message written by the author, Brinsley, to those who he addressed as the “painefull schoole-master.” In the epistle dedicatory, Brinsley first dedicated the book to “The Right Worshipfull, Sir John Harper, Knight.” The term “worshipful” comes from the Middle English word

“worchyppe,” which is a title of respect. Prefaced with the sentence: “I may not bee forgetful of the loue which you haue shewed towardes the furtherance of my indeuours, for the Grammar-schoole” Brinsley expressed his gratitude towards Harper. He dedicated this epistle to him as an appreciation, a thankful acknowledgement. In the epistle, Brinsley wanted his book to be wisely used by readers, especially children. He hoped that children could learn from the stories and embrace the virtues in them.

Brinsley took the first and the second fables as examples, teaching children to discern the foolishness of men and to perceive cruel people’s traps. He also pointed out the lessons of the third fable and the forth as further examples. Lastly, Brinsley addressed the function of fables first as guidance in life for children and second as a speedy means to attain the Latin tongue. He specifically indicated that combining translation with fables provides a happy experience when learning Latin. Brinsley brought up his book

“Grammar-schoole”, indicating that it provided more details on the benefits of learning Latin. In the last part of his epistle, Brinsley hoped his book could benefit schools, the learned and the unlearned. Here he presented his translation and hoped to be encouraged by readers’ reaction towards it. The second part was meant for “the painefull Schoole master” (the painful school master). Brinsley pointed out five things that scholars or

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school masters and teachers, should pay attention to:

FIrst, cause your scholar, by reading this translation, to tell you in euery fable what the matter of the fable is. Secondly, to what ende and purpose it was inuented, what it is to teach, and what wisedome hee can learne out of it. Thirdly, how to make a good report of the fable, both in English and Latine, especially in English. Fourthly and lastly, to make right vse of it, for all matters concerning Grammar, as for construing, parsing, making and proouing the Latine. (The 1617 copy)

It is obvious that his book, as Brinsley suggested, was translated and designed for children to learn Latin through literary morals and virtues. At the end of this chapter, he also named a few of his works for his readers, in this case the school teachers, as references for Latin grammar.

The front matter of the 1646 copy was not written by the author. As we previously discussed, the 1646 copy credited its author to Aesop and Phaedrus. The 1646 copy’s front matter consists of three parts. The first part is a short passage written by the publisher to the readers and the second part the printer to the readers. It is intriguing to see that the publisher and printer made themselves present in a book. The third part consists of a table detailing all the listed fables in the copy. In the first part, the publisher, initialed as H.P., mentioned “I have compared it with the Originall Latine, and find it an exact Grammaticall Translation thereof: and therfore commend it to the use, as well of young Grammer Schollers, as to the new learners of the English Tongue.” It is not clear if the publisher was the translator himself. However, accordingly, we can tell that he hoped this book can be beneficial to those who were going to learn English or Latin.

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At the end of the passage, he also pointed out that fables are pleasant to read and hopefully readers find themselves delighted and allured when learning. The second part is a passage from the printer to the readers. The printer informed readers that there was another edition of Aesop’s Fables containing the Life of Aesop, together with the fables of Avian, of Alfonce, and of Poge the Florentine. This short passage serves more like an advertisement for another similar publication. Since whoever bought this book might be interested in another book like this one, too.

The front matter of the 1651 copy contains four parts. The first part is a woodcut printing that depicts a priest who is preaching. What’s more, this illustration has a statue resembling Jesus Christ on the cross. There’s a window in the picture and there appear to be workers laboring outside. Men, women and children are all depicted inside, listening to the preacher. Above the picture there is a portrait believed to be Aesop.

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Figure 7 An illustration from the 1651 copy

The second part is a short quote with a stamp inscribed “British Museum.” Though the printing is a bit worn out, the script is mostly recognizable and it reads “Time brings apparites to pass. And carious maxims teaches. Jesus came preaching on an ass. An ass now comes & preaches.” This succinct quote was in accordance with the illustration. It seems like this book also aims to teach people a lesson or two in the name of Jesus

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Christ. The third part is a passage to the reader that serves as a preface. This passage was written by the publisher. He wrote that this book has birds, beasts, and animals in old times and those animals could still be found now in every pulpit. He then continued to say that “what were Fables in Aesop’s time, are Truth in ours.” From these fables, he believed, readers would find and learn morals. This book was adorned with pictures and emblems in which the publisher also took pride. He said “Let Children look upon the pictures, look thou further. If thou reade the Fable, thou maist be as merry as others.”

He also suggested readers to read this book as learning material. If one did so, he would’ve learned as much as those in the schools. It is a book to enjoy, to learn with and to both ends. The last part of the front matter is a table detailing all the listed fables in the copy. The table is arranged alphabetically.

The 1673 copy’s front matter includes a preface, a table of the principal Errata and an index of the fables. Before we embark on the discussion, it should be noted that at the end of the preface is signed by Tho. Singleton and Tho. Houghton. Though their identities are not clear, Tho. Houghton was known as a schoolmaster of the Haberdashers free school. However, judging from the preface’s content, this copy was either written by Singleton or Houghton. The preface to the readers begins with “Tis commonly acknowledged by learned men, that Æsop’s Fables, or the Book so called, is use of the wisest, as well as pleasantest moral books of its bigness, in the world.” It further points out that it is a book commonly read in grammar schools. Moreover, a famous private counsellor to Queen Elizabeth was said to have always carried it. The preface continues, indicating that men and children read these books for different ends and purposes. They both learn and find things they need. Men acquire wisdom and judgment while children are taught English and Latin. Aesop’s Fables are read by those who are the wisest and the best in the world. The preface also expresses its stance on

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recognizing if Aesop was a real figure or not. The preface concludes that it is the fables and morals in them, instead of the authenticity of the authors that really matters. These fables contain all sorts of observations and provide readers with wise direction. To highlight the importance of Aesop’s Fables, it took Socrates as an example and points out that Socrates himself translated a few fables into Greek verse. Reading Aesop’s Fables has multiple benefits in various perspectives. Whoever wrote this preface further indicated that he made a few adjustment to the morals attached at the end of the fables.

He kept some morals the same as the Latin version. If any moral was short or defective, he took the liberty to add to it. If any moral was dark or obscure, he explained it more clearly. If any moral repeated over and over again, he presented the readers with some variety. As its cover suggests, it is an “improved” edition of Aesop’s Fables. He also made an apology for some printing errors. In the last passage, he shares an experience and suggests people to read Aesop’s Fables to become as prudent, wise and witty as him. No matter gender, capacity or quality, everyone should be guided by Aesop. This copy strongly advocates that Aesop’s Fables should be widely read and used by people for all sorts of purposes. The second part of the front matter is a table of the principal errata and the last part is an index listed alphabetically.

The 1692 copy’s front matter consists of five parts. First is the preface written by Sir Roger L’Estrange. The second part is an alphabetically organized table of the fables listed in the book. The third part of the front matters is the errata and the fourth an introduction of the life of Aesop. The last part is an illustration. This copy has the longest preface of all, 8 pages in total. In the very beginning, L’Estrange talks about the fact that there are too many fables attributed to Aesop. There’s no way we can distinguish the original from the fake. The same is true for accounts of Aesop’s life, various versions have been put forward. However, L’Estrange points out that it was not

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his name that we should be concerned about but the fables and the morals themselves.

Whether Aesop was a real person or not, it is up to individual people to make their own judgment. Not only Aesop, but also people who wrote like him, attributed their labours to the body of Aesop’s work. All they wanted was to make fables delightful, beneficial and instructive. L’Estrange continues to say that children are like a piece of blank paper.

It is important to expose them to decent and proper things when they basically learn and practice whatever they see and hear. Therefore, parents, guardians and tutors should instill care, providence, sobriety and good conduct in children by following the examples and lessons shown in fables. He also supposes that “the delight and genius of children, lies much toward the hearing, learning and telling of little stories.” Reading fables provides a great approach which lets children gradually understand their duty and some sort of sense. L’Estrange continues to point out that it is impossible for a man to keep clear from any thought, word or deed that is foul, scandalous and dishonest.

However, wisdom and morals can be wrapped in tales and fables, by using humor and illustrations. As a result, some cruel facts about the world can be introduced to children in a less harmful way. He also thinks that man can easily be deceived, especially because everyone has his or her own blind-side, yet man does not love to be told of his faults. These fables serve as a medium to inform others of their sins or defects without telling them to their face directly. There is no way a commoner could point out a King’s faults, but with fables one can convince anyone of anything. L’Estrange then makes a few examples from the fables to illustrate the argument. After a few passages explaining why he would choose fables as a medium to teach children morals and virtues, he begins to talk about how he started to edit and compile these fables.

“When I first put Pen to Paper upon This Design, I had in my Eyes only the Common School-Book, […] But upon jumbling Matter and Thoughts together,

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and laying one thing by Another; the very State and Condition of the Case before me, together with the Nature and the Reason of the Thing, gave me Understand, that This way of Proceeding would never Answer my End. Insomuch, that upon this Consideration, I Consulted other Versions of the same Fables, and made my Belt of the Choice” (The 1692 copy’s preface)

As L’Estrange points out he decided to make his own selection of fables after due consideration. For fables having similar morals, he struck out the others and only retained one single version. He also collected fables not only by Aesop, but by Barlandus, Anianus, Abstemius, Poggius, and Miscellany. L’Estrange further complained that fables had previously been “Taught in All our Schools; but almost at such a rate as we Teach Pyes [magpies] and Parrots, that Pronounce the Words without so much as Guessing at the Meaning of them: Or to take it Another way, the Boys Break their Teeth upon the Shells, without ever coming near the Kernel. They learn the Fables by Lessons, and the Moral is the least part of our Care in Childs Institution.” In short, L’Estrange believed that instruction and delight could be combined as one and further benefit children. At the end of the preface, L’Estrange tells the reader that, regardless of his contribution, it is for them to make their own judgement to whether the book stands or falls. It seems like this edition of Aesop’s Fables does not serve as a tool for language learning but as reading material for children with the intention to instruct and to foster them to become wise and healthy-minded individuals. These fables are used to set a good example and to give righteous advice. Following the preface is an alphabetical table detailing all the listed fables in the copy followed by a page of Errata.

The fourth part of the 1692 copy is a full account of Aesop’s life. The last part is an illustration, clearly depicting Aesop and all sort of animals in the fables.

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The following is the 18 chapters¹⁷ from the life of Aesop’s of the 1692 copy.

01 Of Aesop’s Countrey, Condition, and Person

02 Aesop and his fellow-slaves upon their Journey to Ephesus.

03 The sale of Aesop to Xanthus 04 Xanthus Presents Aesop to his wife 05 Aesop’s answer to a Gardner

06 Aesop’s Invention to bring his Mistress back again to her Husband, after she Left him 07 An Entertainment of Neates Tongue

08 A Second treat of Tongues

09 Aesop brings his Master a Guest That had no sort of Curiosity in him 10 Aesop’s Answer to a Magistrate

11 Xanthus undertakes to Drink the Sea dry 12 Aesop Baffles the Superstition of Augury 13 Aesop finds hidden Treasure

14 Aesop Expounds upon Augury, and is made Free 15 Aesop Presents himselfe before the King Lydia

16 Aesop Adopts Ennus. Ennus’s Ingratitude and Falseness, and Aesop’s Good nature 17 Aesop’s Letters of Morality to his Son Ennus

18 Aesop’s Voyage to Delphos; his Barbarous Usage There, and his Death Table 2 Front matter, part five: the life of Aesop from the 1692 copy

The 1700 copy’s front matter only has two parts. First is an index of Aesop’s Fables detailing all the listed fables in the book. The second is a page contains a short Latin

17 The spelling is according to the original texts.

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message. This copy doesn’t have a preface or dedication page. It seems to serve only as a simple grammar textbook.

Judging from all the prefaces, except for the 1692 copy by Sir Roger L’Estrange and the 1700 copy, which lacks a preface, the rest of the copies all regard Aesop’s Fables as ideal medium to teach children English or Latin. Aesop’s Fables are mostly short in length and simple to understand. Children can easily comprehend the sentence structures and the language patterns. What’s more, children can pick up vocabulary from the fables while enjoying the story line. Almost the entire preface focuses on the entertainment factor of fables and considers them to be the best material to package morals and virtues for children. As we can see, some authors stated that they took the liberty to make changes or adjustments to the text. However, readers were not informed what changes were made to the text. Readers can only accept and trust the various authors’ judgment concerning the textual modifications. Some copies fit their claimed purpose but some do not. For example, Sir Roger L’Estrange pointed out that his edition was meant for children. Nevertheless his collection was incredibly massive. Each fable is accompanied by a lengthy reflection which is by no means interesting from a child’s perspective. He might have used these fables and these, lengthy, “carefully composed”

reflections for other intentions. All the authors believed that their version of “Aesop’s Fables” are beneficial to their readers. What they were truly implying was that their

“selections and modifications” were wise and trustworthy. Sometimes the content of the books reveals more of the author’s true intentions than the preface itself. While the subject of their books may have been Aesop’s Fables, the content varies to certain degrees depending on the author's preference.

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3.2.4 Fable number and form

Now we are going to take a look at each copy’s fable numbers and their form. The 1617 copy contains 45 fables. Each fable begins with a title and a short description. The main body of the story is marked with a number of asterisks to highlight words or phrases indicating a footnote. At the side and the bottom of the page, several notes are made for additional clarification or information. At the end of the fable, a short narration is presented as the fable’s moral. For example, two pictures below are pages from the 1617 copy and its 9th fable: Of a city mouse and a country mouse.

Figure 8 Fable No.9 "Of A City Mouse and A Country Mouse" from the 1617 copy (p.7)

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Figure 9 Fable No.9 "Of A City Mouse and A Country Mouse" from the 1617 copy (p.8)

First of all, under the number 9, we can see the fable begins with its title and promythium:

“Of a citie mouse and a countrie mouse, [shewing the feares and dangers that rich men are alwaies in. And that therfore a little with safety, is better than abundance with continuall feare and danger.]”

A small passage is written at the left side that reads “Bitternesse in riches, and the feares and dangers wherein rich men live.” It seems to be an alternative to interpret the moral of this fable. The main body of the text starts with two capitalized letters and the story begins:

“IT pleased a city mouse to walke into the countrey. A countrie mouse saw * him, inuiteth [him,] * preparation is made, * they goe to supper. The countrie mouse