краткое изложение статьи Дарьи Михеевой на тему Эзоп и Иосиф, найденное в интернете:

http://www.ican2008.ul.pt/ICAN2008_pt/Programa/25_July/MN_188_Daria_Mikheeva.pdf AESOP AND JOSEPH: AN ANCIENT NOVEL IN COMPARATIVE PERSPECTIVE (REF: MN/ 188)
Mikheeva, Daria (University of Moscow, Russia)
Brief Summary: In this paper we analyze common themes and motifs in Life of Aesop and Old Testament story of Joseph. The analysis makes us suppose that two texts about suffering hero, who brings success and salvation and is sacrificed for the sake of the whole community, have common oral background.
Abstract Body: This paper is contributed to the Life of Aesop and its Oriental background. Oriental elements were long ago disclosed in this novel, because a part of the Life is a rewriting of Ahiqar Romance. But Oriental themes and motifs could be probably found also in the parts considered as originally Greek. Life of Aesop has much in common with another Oriental novel­-like text, the Biblical story of Joseph, and the similar motifs such as the stolen cup can’t be explained by borrowing from Ahiqar Romance. Both Aesop and Joseph go through false death (or death and resurrection, as it was in some versions of the Aesop legend), both are foreigners and slaves, promoted by the king, both serve as house slaves, ‘wise at the court’, bringing success to their masters, and become victims of sexual solicitation of their masters’ wives.
The episode with hidden cup and false accusation demonstrates two different ways of development of the same motif. Aesop is the victim of false accusation by Delphians, while Joseph himself hides the cup in the luggage of his brother Benjamin. The second motif looks strange and artificial, but in the context of the whole story Benjamin is a double of Joseph, as a second son of Rachel, second beloved son of Jacob, and Joseph makes him a victim (the way he himself was victimized by brothers). It is possible to suppose that in oldest oral versions of the story the prototypic Joseph and Benjamin were one suffering hero, the victim of false accusation, and only later, when the canonic list of the sons of Jacob (i.e. of tribes of Israel) was determined, the plot was modified. The cup can be considered as the sign of the chosen one, the suffering hero, and of the person, who, as pharmakos, is sacrificed for the sake of the whole community. Joseph is connected with fertility and salvation; he is also beautiful and chaste. Aesop appears as a comic version of the same hero pattern: he is also the bringer of success, the victim, and the chosen one; but chosen for his incredible ugliness. As in ritual, the victim is the best one or the worst one, but in both cases exceptional and by this detached from the community.
We have no reasons to suppose that the author of the Life of Aesop was influenced by the Old Testament. Much more likely is the idea about common oral background and a set of common motifs that were wide­spread in ancient Greece and Near East. We suppose that Joseph and Aesop have common origin, and even the name Aesop, which still have not got a good Greek etymology (though already in Antiquity a lot of Greek etymologies were proposed), can descend from the name Joseph. Our hypothesis about the origin of this name and the connection between the name and the plot will be offered in this paper.

Жизнеописание Эзопа имеет определенные параллели с историей Иосифа Прекрасного. Как установили ФиН, библейский рассказ об Иосифе является в основном отражением личности Иосифа Волоцкого, а также истории Эсфири = Елены Волошанки из XVI века. Возможно Жизнеописание Эзопа несет в себе как минимум два слоя: из 12 века (что-то от Сократа, Марсия, может быть частично Креза, т.е. слой Андроника-Христа) и слой 16 века (слой Иосифа Прекрасного = Иосифа Волоцкого, частично история Эсфири, возможно сюда же следует отнести и Ахикара, частично Креза)? Хотя стоит отметить, что и история Иосифа несет в себе какие-то детали от Христа (праведность, 12 братьев, из которых Иуда продает его за 20 сребренников, в 30 лет он предстает перед фараоном и обходит всю землю египетскую..). Да и Крез, получается, распадается на два слоя те же самые?