welke, in the fable of the eagle, the crow, and the tortoise; witecocs, in that of the three wishes; grave, in that of the sick lion; werbes and wibets, in that of the battle of the flies with other animals; wassel, in that of the mouse and the frog, &c.
But this English collection of Æsopian fables presents difficulties infinitely more important and worthy of our attention than the conjectures of Monsieur le Grand.
1. Was it a faithful translation from the Greek fabulist? 2. By whom was it made? 3. Has Mary followed this version literally? I am aware that upon first view these questions may appear foreign to the object of this dissertation; but their discussion will prove that they are connected with the literary history of the Normans and Anglo-Normans; that they relate to the private history of Mary; and that they are not, therefore, impertinent in an account of this author.
1. As to whether the English translation made use of by Mary was a literal version from the Greek fabulist?
I believe that the largest collection of the works of Æsop is that which Nevelet published at Frankfort in 1610, and which was afterwards reprinted in 1660. Both these editions contain 297 fables. Now we have already seen that the completest MS. of Mary's translation has but 104, out of which 31 only are Æsop's. So that she did not translate this poet entirely, because the English version that she had before her was not a true and complete translation of that fabulist, but a compilation from different authors, in which some of his fables had been inserted. Nevertheless Mary has intitled her work "Cy Commence li Esope;" she repeats, also, that she had turned this fabulist into Romance language. Mary, therefore, imagined that she was really translating Æsop; but her original had the same title; and I am the more convinced of this, because, in the Royal MS. before cited, which contains a
