伊索 -8  老獅子與狐狸

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老獅子與狐狸

　　有一頭年老的獅子，已不能憑借力量去搶奪食物了，心想只能用智取的辦法才能獲得更多的食物。於是，他鑽進一個山洞裡，躺在地上假裝生病，等其他小動物走過來窺探，就把他們抓住吃了。這樣，不少的動物都被獅子吃掉了。狐狸識破了獅子的詭計，遠遠地站在洞外，問獅子身體現在如何。獅子回答說：「很不好。」反問狐狸為甚麼不進洞裡來。狐狸說道：「如果我沒發現只有進去的腳印，沒有一個出來的腳印，我也許會進洞去。」

　　這個故事帶出的啟示就是：聰明的人常常能審時度勢，根據跡象預見到危險，避免不幸。

　　A LION, unable from old age and infirmities to provide himself with food by force, resolved to do so by artifice. He returned to his den, and lying down there, pretended to be sick, taking care that his sickness should be publicly known. The beasts expressed their sorrow, and came one by one to his den, where the Lion devoured them. After many of the beasts had thus disappeared, the Fox discovered the trick and presenting himself to the Lion, stood on the outside of the cave, at a respectful distance, and asked him how he was. "I am very middling," replied the Lion, "but why do you stand without? Pray enter within to talk with me." "No, thank you," said the Fox. "I notice that there are many prints of feet entering your cave, but I see no trace of any returning."

　　He is wise who is warned by the misfortunes of others.

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伊索 -7  牧羊人與小狼

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牧羊人與小狼

　　牧羊人撿到幾隻小狼崽子，很細心地撫育他們，心想養大了他們，不僅可以保護自己的羊群，還可以去把別人的羊搶來給自己。沒想到那些小狼崽長大了，首先趁機咬死了牧羊人自己的羊。牧羊人悲歎地說：「我真活該！狼都該殺死，我為甚麼還去餵養這些小狼崽呢？」

　　這個故事帶出的啟示就是：救助壞人無疑是幫助他們干更多的壞事，而且首先遭殃的就是自己。

The Shepherd and the Wolf

　　A SHEPHERD once found the whelp of a Wolf and brought it up, and after a while taught it to steal lambs from the neighboring flocks. The Wolf, having shown himself an apt pupil, said to the Shepherd, "Since you have taught me to steal, you must keep a sharp lookout, or you will lose some of your own flock."

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伊索 -6  牧羊人與羊

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牧羊人與羊

　　牧羊人趕著一群羊來到橡樹林裡，看見一棵高大橡樹上長滿了橡子，十分招人喜愛，便高興地脫下外衣，舖在地上，再爬上樹去，使勁搖落橡子。羊群跑過來盡情享受這些橡子，不知不覺把牧羊人的外衣也啃吃完了。牧人從樹上下來，見到如此情形，說道：「這些沒用的壞傢伙，你們把羊毛給他人做衣服穿，而我辛辛苦苦的餵養你們，你們卻把我的外衣吃掉了。」

　　這個故事帶出的啟示就是：有些糊塗無知的人善待外人，卻損害自己人的利益。

The Shepherd and the Sheep

　　A SHEPHERD driving his Sheep to a wood, saw an oak of unusual size full of acorns, and spreading his cloak under the branches, he climbed up into the tree and shook them down. The Sheep eating the acorns inadvertently frayed and tore the cloak. When the Shepherd came down and saw what was done, he said, "O you most ungrateful creatures! You provide wool to make garments for all other men, but you destroy the clothes of him who feeds you."

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伊索 -5  牧人與海

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牧人與海

　　有個牧羊人在海邊的草地上放牧羊群，看見海很寧靜而溫順，便想去航海做生意。於是，他賣掉了羊群，買了些棗子，裝船出發了。不料海上刮起了大風暴，船將要沉下去，他只得忍痛把所裝的貨物全都拋到海裡，才乘坐著空船倖免於難。很久之後，有人路過海邊，偶遇海面很寧靜，大為讚美。牧羊人卻對他說：「好朋友，大海又在想要棗子了，所以才顯得如此寧靜。」

　　這個故事帶出的啟示就是：人們從患難中能得到學問。

The Shepherd and the Sea

　　A SHEPHERD, keeping watch over his sheep near the shore, saw the Sea very calm and smooth, and longed to make a voyage with a view to commerce. He sold all his flock, invested it in a cargo of dates, and set sail. But a very great tempest came on, and the ship being in danger of sinking, he threw all his merchandise overboard, and barely escaped with his life in the empty ship. Not long afterwards when someone passed by and observed the unruffled calm of the Sea, he interrupted him and said, "It is again in want of dates, and therefore looks quiet."

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伊索 -4  牧羊人與狗

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　　有一天，牧羊人把羊群趕進圈時，一條狼跑來，混入羊群中。牧羊人差一點兒把狼與在羊群關在一起。狗看見了，連忙對他說道：「你若想要這群羊，怎能把狼和羊群關在一起呢？」

　　這個故事帶出的啟示就是：與惡人同居必將引來災難和死亡。

　　A SHEPHERD penning his sheep in the fold for the night was about to shut up a wolf with them, when his Dog perceiving the wolf said, "Master, how can you expect the sheep to be safe if you admit a wolf into the fold?'

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伊索 -3  賣神像的人

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　　有人雕刻了一個赫耳墨斯的木像，拿到市場去賣。因為沒有一個買主上前，他便大聲叫喊，想招攬生意，說有賜福招財的神出售。這時旁邊有一個人對他說道：「喂，朋友，既然這樣，你自己應該享受他的好處，為甚麼還要賣掉他呢？」他回答說：「我要的是現在馬上能兌現利益，這神的利益卻來得很慢。」

　　這個故事帶出的啟示就是：那種不擇手段地求利的人是連神也不尊敬的人。

　　A CERTAIN MAN made a wooden image of Mercury and offered it for sale. When no one appeared willing to buy it, in order to attract purchasers, he cried out that he had the statue to sell of a benefactor who bestowed wealth and helped to heap up riches. One of the bystanders said to him, "My good fellow, why do you sell him, being such a one as you describe, when you may yourself enjoy the good things he has to give?' "Why," he replied, "I am in need of immediate help, and he is wont to give his good gifts very slowly."

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伊索 -2  行人與浮木

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　　幾個行人一同沿著海邊走，來到一處高地，看見大海的遠處漂浮的木頭，心想一定是一艘大海船。於是，他們等著它靠岸，想要搭乘這一艘船。當迎面而來的風把浮木吹到離岸邊較近時，他們認為這不是艘大船，可能是一條小船，仍滿懷希望地在那裡等待。一個大浪把那木頭送到岸上，他們才發現原來是一根木頭，互相說道：「這無聊的東西使我們白等了一場！」

　　這個故事帶出的啟示就是：有些人對不完全瞭解的東西，抱有很大的希望，但一經瞭解，卻大失所望。

　　SOME TRAVELERS, journeying along the seashore, climbed to the summit of a tall cliff, and looking over the sea, saw in the distance what they thought was a large ship. They waited in the hope of seeing it enter the harbor, but as the object on which they looked was driven nearer to shore by the wind, they found that it could at the most be a small boat, and not a ship. When however it reached the beach, they discovered that it was only a large faggot of sticks, and one of them said to his companions, "We have waited for no purpose, for after all there is nothing to see but a load of wood."

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伊索生平  【中文】

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維基百科，自由的百科全書

委拉士開茲筆下的伊索，相傳伊索相貌奇醜伊索（希臘文：Αἴσωπος ；拉丁字母轉寫：Aísôpos），相傳為《伊索寓言》的作者，生平不詳，甚至難以肯定是否真有其人。

生平[編輯]據西方的傳說，伊索約生活於公元前七世紀至六世紀。伊索的名字最早出現在希臘歷史學家希羅多德的史學名著《歷史》中，而希羅多德的生卒年在公元前485年至公元前420年之間。伊索傳說是一個奴隸，侍奉過克桑特斯（Xanthus）和雅德蒙（Jadmon）家[1]。他在古希臘的薩摩斯（Σάμος）哲學家克桑特斯之下打工，後來以博學多聞獲得雅德蒙家釋放，成為自由人，可以參與公共事務，曾經遊歷希臘各城邦，有一段時間曾經住在科林斯灣。

傳說中的伊索，面貌不俗，「黝黑，高大，結實，短臂，厚唇，高大的典型軍人。」[2]，善講寓言故事，他到過雅典，對雅典人講了《請求派王的青蛙》的寓言，會過梭倫、泰勒斯（Thales）等「古希臘七賢」，受到萊地亞（Lydia）城邦國王哥爾昔斯（Croesus）的器重和信任，曾奉命前往撒狄（Sardis）處理外交事務[3]，一日，哥爾昔斯請他帶了一批黃金德爾菲（Δελφοί），分給當地的公民每人金四「木那」，但他對當地人的貪婪感到不滿，與居民發生了爭吵，又將黃金運回給哥爾昔斯，引起了德爾菲人的極大憤怒，當地人指控伊索說話褻瀆，最後在德爾菲被當地人推下懸崖喪命[4]。伊索死後，德爾菲不斷受到各種天災人禍所侵擾，史稱伊索的血海深仇（The blood of Aesop）。後來德爾菲人請求乩示，付賠償金給雅特蒙的孫子。

流傳與版本[編輯]伊索講寓言故事全憑記憶，沒有所謂的草稿，故事的主角多是動物之間的互動，如鷹與夜鶯、龜和兔、螞蟻和蚱蜢，巴勒隆的哲學家台美忒利阿斯（Demetrios Phalereus）編寫了世界上第一部《伊索寓言》，台美忒利阿斯是亞列士多德的再傳弟子，原書收有故事約二百則，此書早已失傳。又有拔勃利烏斯（Babrius）以希臘韻文寫寓言共122則。羅馬人亞微亞奴斯（Avianus）又以拉丁韻文寫寓言42首。十五世紀君士坦丁堡的修道士普拉努得斯（Maximus Planudes）收集的《伊索寓言》150篇，由巴勒斯（Bonus Accursius）印刷出版，並因此被教會迫害。教會認為普拉努得斯根本沒見過伊索寓言，只是以伊索的名義自己進行編造。1453年著名義大利學者洛倫佐·維勒（Lorenzo Valla）將《伊索寓言》等譯成拉丁文，廣泛印行。1610年瑞士學者艾薩克（Isaac Nicholas Nevelet）刊印的《伊索寓言》，題為《Mythologia Aesopica》，是目前最詳盡的故事集，包括136則自梵蒂岡圖書館裡發現的伊索寓言，但很多不是伊索的故事。

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伊索 -1  伊索的生平

　　THE LIFE and History of Aesop is involved, like that of Homer, the most famous of Greek poets, in much obscurity. Sardis, the capital of Lydia; Samos, a Greek island; Mesembria, an ancient colony in Thrace; and Cotiaeum, the chief city of a province of Phrygia, contend for the distinction of being the birthplace of Aesop. Although the honor thus claimed cannot be definitely assigned to any one of these places, yet there are a few incidents now generally accepted by scholars as established facts, relating to the birth, life, and death of Aesop. He is, by an almost universal consent, allowed to have been born about the year 620 B.C., and to have been by birth a slave. He was owned by two masters in succession, both inhabitants of Samos, Xanthus and Jadmon, the latter of whom gave him his liberty as a reward for his learning and wit. One of the privileges of a freedman in the ancient republics of Greece, was the permission to take an active interest in public affairs; and Aesop, like the philosophers Phaedo, Menippus, and Epictetus, in later times, raised himself from the indignity of a servile condition to a position of high renown. In his desire alike to instruct and to be instructed, he travelled through many countries, and among others came to Sardis, the capital of the famous king of Lydia, the great patron, in that day, of learning and of learned men. He met at the court of Croesus with Solon, Thales, and other sages, and is related so to have pleased his royal master, by the part he took in the conversations held with these philosophers, that he applied to him an expression which has since passed into a proverb, "The Phrygian has spoken better than all."

　　On the invitation of Croesus he fixed his residence at Sardis, and was employed by that monarch in various difficult and delicate affairs of State. In his discharge of these commissions he visited the different petty republics of Greece. At one time he is found in Corinth, and at another in Athens, endeavouring, by the narration of some of his wise fables, to reconcile the inhabitants of those cities to the administration of their respective rulers Periander and Pisistratus. One of these ambassadorial missions, undertaken at the command of Croesus, was the occasion of his death. Having been sent to Delphi with a large sum of gold for distribution among the citizens, he was so provoked at their covetousness that he refused to divide the money, and sent it back to his master. The Delphians, enraged at this treatment, accused him of impiety, and, in spite of his sacred character as ambassador, executed him as a public criminal. This cruel death of Aesop was not unavenged. The citizens of Delphi were visited with a series of calamities, until they made a public reparation of their crime; and, "The blood of Aesop" became a well- known adage, bearing witness to the truth that deeds of wrong would not pass unpunished. Neither did the great fabulist lack posthumous honors; for a statue was erected to his memory at Athens, the work of Lysippus, one of the most famous of Greek sculptors. Phaedrus thus immortalizes the event: Aesopo ingentem statuam posuere Attici, Servumque collocarunt aeterna in basi: Patere honoris scirent ut cuncti viam; Nec generi tribui sed virtuti gloriam.

　　These few facts are all that can be relied on with any degree of certainty, in reference to the birth, life, and death of Aesop. They were first brought to light, after a patient search and diligent perusal of ancient authors, by a Frenchman, M. Claude Gaspard Bachet de Mezeriac, who declined the honor of being tutor to Louis XIII of France, from his desire to devote himself exclusively to literature. He published his Life of Aesop, Anno Domini 1632. The later investigations of a host of English and German scholars have added very little to the facts given by M. Mezeriac. The substantial truth of his statements has been confirmed by later criticism and inquiry. It remains to state, that prior to this publication of M. Mezeriac, the life of Aesop was from the pen of Maximus Planudes, a monk of Constantinople, who was sent on an embassy to Venice by the Byzantine Emperor Andronicus the elder, and who wrote in the early part of the fourteenth century. His life was prefixed to all the early editions of these fables, and was republished as late as 1727 by Archdeacon Croxall as the introduction to his edition of Aesop. This life by Planudes contains, however, so small an amount of truth, and is so full of absurd pictures of the grotesque deformity of Aesop, of wondrous apocryphal stories, of lying legends, and gross anachronisms, that it is now universally condemned as false, puerile, and unauthentic. L It is given up in the present day, by general consent, as unworthy of the slightest credit.

　　Bayle thus characterises this Life of Aesop by Planudes, "Tous les habiles gens conviennent que c'est un roman, et que les absurdites grossieres qui l'on y trouve le rendent indigne de toute." Dictionnaire Historique.　

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