'Bebop with Aesop'

Canterbury Woods Elementary School's Summer Institute for the Arts performs masked drama:

In the school gym, students wearing animal masks rehearsed for a half-hour performance of the musical play "Bebop with Aesop" by playwrights Michael and Jill Gallina and based on Aesop's fables.

Aesop in the News

Ape research shows similarities to one of Aesop's Fables:

Orangutans are bright enough to use water as a tool, a finding that researchers say is straight out of Aesop's Fables.

Five orangutans at the Leipzig Zoo in Germany were each shown shelled peanuts. The nuts floated out of reach inside a clear 10-inch-high plastic tube quarter-filled with water.

All of the orangutans collected water from a drinker and spat it inside the tube to float the peanuts high enough to grab them, averaging three mouthfuls before success. In their first attempts, the apes on average took nine minutes before they got the nuts, but they only needed just 31 seconds by their tenth try.

The researchers had to make sure the tube was strong, "because the jaw power of orangutans is enormous," recalled Natacha Mendes, a biologist at the Max Planck Institute for Evolutionary Anthropology in Leipzig. "After so much work constructing tubes, it can be heartbreaking to see it getting destroyed so easily."

The findings reminded Mendes of the fable of the thirsty crow, which threw stones into a pitcher to raise and drink the otherwise unreachable water.

Another account is here. Or here.

And Aesop is apparently still relevant to sportswriting as well:

For those struggling to understand why Brian McClennan is no longer coach of the Kiwis, consider an Aesop fable, one that may have been running around in Bluey's head.

A scorpion and a frog meet on the banks of a stream. The scorpion asks the frog to carry him to the good eating for both of them on the other side of the stream.

"But you scorpions have a death sting. How do I know you won't sting me?" the frog asks. "Because both of us would die," the scorpion responds, promising not to sting the frog.

Halfway across to land, the scorpion stings the frog. The frog asks "Why did you do that? You promised not to and now we're both going to die." The scorpion answers "I couldn't help myself - it's in my nature."

The fable provides parallels to the saga being played out between McClennan and the New Zealand Rugby League this week.

Aesop Deconstructs Himself

After the episode recounted previously, the students chide Xanthos for what had happened to them. Xanthos responds that it was not his fault, but Aesop's. To prove it, he decides to have another dinner-party and to give his shopping instructions to Aesop in front of the students, so that, in case anything goes wrong, they will know that Aesop, with his language-games, is to be blamed. Since Aesop has a tendency to say that up is down, Xanthos tells him to buy something inferior (ch. 54):

καὶ δὴ καλέσας τὸν Αἴσωπον λέγει αὐτῷ “ἐπειδή σοι ἔδοξε τὰ ἄνω κάτω λαλεῖν, ἀπελθὼν εἰς τὴν ἀγοράν, εἴ τι σαπρόν, εἴ τι χεῖρον, αὐτὸ ἀγόρασον.”

Aesop, of course, buys tongues again. When he serves them the pickled tongues, the students say, 'What, tongues again?!', as Xanthos turns greenish or pale and the students conjecture that perhaps Aesop's intention is to cure them of yesterday's diarrhea:

οἱ σχολαστικοὶ εἶπον “τί ἐστι πάλιν τοῦτο, γλῶσσαι;” ὁ Ξάνθος ἀποχλωριᾷ. οἱ σχολαστικοὶ εἶπον “ἴσως ἀπὸ τῆς χθεσινῆς διαρροίας τὸν στόμαχον ἡμῶν θέλει τῷ ὄξει ἀνακτήσασθαι.”

But when he serves them a second tongue, this time roasted, they wonder whether he is trying to make them sick again:

Αἴσωπος παρέθηκεν ἑκάστῳ ὀπτὴν γλῶσσαν. οἱ σχολαστικοὶ εἶπον “οὐᾶ, τί ἐστι τοῦτο; ὁ χθεσινὸς ὑπόμωρος πάλιν διὰ γλωσσῶν ἀσθένειαν ἡμῖν κατασκευάζει;”

When asked for an explanation, Aesop has a philosophico-moral discourse at the ready (ch. 55):

Αἴσωπος εἶπεν “καὶ τί χεῖρον διὰ γλώσσης οὐκ ἔστιν; διὰ γλώσσης ἔχθραι, διὰ γλώσσης ἐπιβουλαί, ἐνεδρεῖαι, μάχαι, ζηλοτυπίαι, ἔρεις, πόλεμοι· οὐκοῦν χεῖρον οὐδέν ἐστι τῆς μιαρωτάτης γλώσσης.”

The students, though, are not impressed this time. Now, they think that listening to Aesop will lead to madness and that his interior is as unsightly as his interior:

εἷς τῶν σχολαστικῶν τῶν συνανακειμένων ἐν τῷ δείπνῳ τοῦ Ξάνθου λέγει “καθηγητά, τούτῳ ἐὰν πρόσσχῃς ταχέως σε εἰς μανίαν περιτρέψει· οἵα γὰρ ἡ μορφὴ αὐτοῦ τοιαύτη καὶ ἡ ψυχὴ αὐτοῦ. <ὁ> φιλολοίδορος καὶ κακεντρεχὴς δοῦλος οὗτος ὀβολοῦ ἄξιος οὐκ ἔστιν.”

In reading Aesop's thought on the evils of the tongue, I was reminded of James 3:5-11 (Greek text here):

5οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. Ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει: 6καὶ ἡ γλῶσσα πῦρ, ὁ κόσμος τῆς ἀδικίας, ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως καὶ φλογιζομένη ὑπὸ τῆς γεέννης. 7πᾶσα γὰρ φύσις θηρίων τε καὶ πετεινῶν ἑρπετῶν τε καὶ ἐναλίων δαμάζεται καὶ δεδάμασται τῇ φύσει τῇ ἀνθρωπίνῃ: 8τὴν δὲ γλῶσσαν οὐδεὶς δαμάσαι δύναται ἀνθρώπων: ἀκατάστατον κακόν, μεστὴ ἰοῦ θανατηφόρου. 9ἐν αὐτῇ εὐλογοῦμεν τὸν κύριον καὶ πατέρα, καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθ' ὁμοίωσιν θεοῦ γεγονότας: 10ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία καὶ κατάρα. οὐ χρή, ἀδελφοί μου, ταῦτα οὕτως γίνεσθαι. 11μήτι ἡ πηγὴ ἐκ τῆς αὐτῆς ὀπῆς βρύει τὸ γλυκὺ καὶ τὸ πικρόν; 12μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; οὔτε ἁλυκὸν γλυκὺ ποιῆσαι ὕδωρ.

Aesop on the Postmodern Priority of Language? (I Speak Tongue-in-Cheek)

In the G tradition of the life of Aesop (ch. 51), Aesop's master Xanthos decides to host a dinner for his students. He instructs Aesop to prepare some food that is useful for life. Aesop buys tongues--all tongues--and in each successive course of the meal serves tongues prepared in a different way (boiled, roasted, spiced). At first the students are impressed with the cuisine (Xanthos has chosen food fitting for the conversational aspect of a dinner-party), but by the third course the surfeit of tongues has become a problem and the students have become sick. Xanthos asks for soup. Aesop brings tongue-broth. The students protest, and Xanthos rebukes Aesop and says, to paraphrase, 'Didn't I tell you to get something useful for life?' Aesop, after an introductory remark, says (ch. 53):

"τί οὖν ἐστιν ἐν τῷ βίῳ γλώσσης χρησιμώτερον ἢ μεῖζον; μάθε ὅτι διὰ γλώσσης πᾶσα φιλοσοφία καὶ πᾶσα παιδεία συνέστηκεν. χωρὶς γλώσσης οὐδὲν γίνεται, οὐδὲ δόσις, οὐ λῆψις, οὐδὲ ἀγορασμός· ἀλλὰ διὰ γλώσσης πόλεις ἀνορθοῦνται, δόγματα καὶ νόμοι ὁρίζονται. εἰ οὖν διὰ γλώσσης πᾶς βίος συνέστηκεν, γλώσσης οὐδέν ἐστι κρεῖττον.”

The students are duly impressed by his answer, and tell Xanthos that he was mistaken to criticize Aesop:

οἱ σχολαστικοὶ εἶπον “νὴ τὰς Μούσας, καλὰ λέγει. σὺ ἥμαρτες, καθηγητά.”

But the impressiveness of his philosophical justification for serving tongues because of the power of language does not cure the physical effects that the meal had caused:

οἱ σχολαστικοὶ ἀνεχώρησαν. δι’ ὅλης τῆς νυκτὸς διαρροίᾳ ληφθέντες ἐδυσφόρουν.