Chapter I: Place of Birth
Just as with Homer, the illustrious Greek poet, whose birthplace remains uncertain, determining the birthplace of Aesop is equally challenging due to varying accounts by ancient authors. Some believe he was a Lydian born in Sardis, the capital of Lydia. Others suggest he was from the island of Samos. Some have argued he was a Thracian from the city of Mesembria. However, most ancient authors agree he was from Phrygia, specifically Amorium or Cotiaeum, both towns in the same region. Given the ambiguity, it’s reasonable to conjecture that those who believe he was a Lydian or Samian base their opinion on where he spent most of his life. It is known that during his slavery, he often resided on the island of Samos, and after gaining freedom, he spent much of his time at the court of Croesus, the king of Lydia. Despite this plausible opinion, the consensus that he was Phrygian is supported by credible authority and is now generally accepted.
Chapter II: Person, Talents, and Disposition
It is universally acknowledged that Aesop was a slave from his youth and served multiple masters. However, Planudes’ assertion that he was the most deformed of men, similar to Homer’s Thersites, lacks ancient support. Planudes also claimed that Aesop’s name signified an Ethiopian due to his dark complexion, a claim equally dubious. Some grammarians argue that the name Aesop, derived from words meaning “to shine” and “eye,” signifies “a man with sparkling eyes.” Additionally, Planudes’ assertion that Aesop had a severe speech impediment seems to be a fabricated story to support a myth about Fortune granting him the gift of speech in a dream. Contrary to Planudes’ claims, ancient texts suggest that Aesop had an excellent disposition and talent for various things, including a keen inclination for music, inconsistent with being mute.
Chapter III: Condition and Studies
Aesop’s first master was Zemarchus, or Demarchus, an Athenian native. Spending part of his youth in Athens, a hub of learning and science, was significantly advantageous for him. His master likely recognized Aesop’s intelligence and ensured he received proper education. Athens was where Aesop acquired moral philosophy, the prevalent study of the time, as demonstrated by the seven sages of Greece. Aesop, aware that his servile condition limited his authority, opted to teach moral lessons through fables, a novel and engaging method. Though not the inventor of fables, Aesop’s works became so prominent that all such fables are now termed Aesopic. His fables are considered more beneficial for youth education than poetic fables, as they subtly impart wisdom and morality.
Chapter IV: Different Masters and Fellow Servant Rhodopis
Aesop was eventually sold to Xanthus of Samos and later to the philosopher Idmon, also from Samos. Rhodopis, later a renowned courtesan, was a fellow slave under Idmon. Her extraordinary beauty led Charaxus, brother of the poetess Sappho, to sell all he had to free her. She later amassed great wealth, donating lavishly to Apollo’s temple at Delphi. Unlike Rhodopis, who gained prominence through her beauty, Aesop’s merit and intellect brought him freedom and a notable reputation. Idmon, Aesop’s last master, freed him either for his faithful service or because his superior qualities made him worthy of freedom. Ancient sources like Herodotus and Plutarch affirm that Idmon granted Aesop his freedom, not Xanthus, as Planudes suggested.
Chapter V: Advancement to the Court of Croesus
After gaining freedom, Aesop’s wisdom earned him great repute among the Greeks, almost equal to the seven sages. His fame reached Croesus, who invited him to the Lydian court and befriended him. Aesop’s time at Croesus’ court made him more refined and politically savvy. When Croesus asked the seven sages who they considered the happiest man, Aesop praised Croesus, likening his happiness to the sea’s supremacy over rivers. Croesus appreciated Aesop’s judgment, coining the phrase “The Phrygian has hit the mark.” When Solon departed from Croesus’ court, Aesop advised him to either not speak to kings or speak to please them, to which Solon replied that one must speak truthfully to kings. Aesop also traveled through Greece, advocating for submission to Pisistratus’ rule in Athens, using fables to convey his points.
Chapter VI: Detached Particulars and Planudes’ Inaccuracies
There are few credible records of Aesop’s life. He reportedly met the seven sages again at Periander’s court in Corinth. When Chilon asked what God was doing, Aesop replied that God was humbling the high and exalting the low. Planudes’ account of Aesop’s travels to Egypt and Babylon is largely considered fictitious, filled with improbable stories and chronological errors. For instance, he mentions a non-existent Babylonian king named Lycerus, while historical records show Nebuchadnezzar as the king during Aesop’s time. Planudes also wrongly places Aesop in Egypt during King Nectanebus’ reign, which occurred two centuries after Aesop’s death.
Chapter VII: Death
Aesop’s death is more accurately recorded by ancient authors. Sent by Croesus to Delphi with gold for sacrifices to Apollo, Aesop offended the Delphians and returned the money to Sardis, deeming them unworthy. In revenge, the Delphians hid a golden vessel among his belongings and accused him of sacrilege. They sentenced him to death by throwing him off the Hyampia rock. As he faced execution, Aesop told the fable of the eagle and the beetle to deter them, but they ignored him. Subsequently, Delphi suffered plagues and famine, which were attributed to Aesop’s unjust death. The Delphians later made reparations to Jadmon’s grandson, acknowledging their wrongdoing.
Chapter VIII: Honors After Death
Aesop was highly esteemed by the Greeks, especially the Athenians, who erected a statue in his honor. Some poets even mythologized his life, claiming he was resurrected and fought in battles long after his death, though these are clear fabrications. It is unlikely that Aesop wrote anything besides his fables, which have endured for over two millennia. Despite doubts about Planudes’ collection of Aesop’s fables, the genuine works of Aesop remain valued for their moral teachings and narrative elegance. If authentic, Aesop’s writings would be among the oldest prose works, alongside the books of Moses and other Old Testament texts.
