Bean Goose

: ''"A cottager and his wife had a Hen that laid a golden egg every day. They supposed that the Hen must contain a great lump of gold in its inside, and in order to get the gold they killed it. Having done so, they found to their surprise that the Hen differed in no respect from their other hens. The foolish pair, thus hoping to become rich all at once, deprived themselves of the gain of which they were assured day by day."''

: ''"A cottager and his wife had a Hen that laid a golden egg every day. They supposed that the Hen must contain a great lump of gold in its inside, and in order to get the gold they killed it. Having done so, they found to their surprise that the Hen differed in no respect from their other hens. The foolish pair, thus hoping to become rich all at once, deprived themselves of the gain of which they were assured day by day."''

In early tellings, there is sometimes a commentary warning against greed rather than a pithy moral. This is so in Jean de La Fontaine's fable of La Poule aux oeufs d'or (Fables V.13), which begins with the sentiment that 'Greed loses all by striving all to gain' and comments at the end that the story can be applied to those who become poor by trying to outreach themselves. It is only later that the morals most often quoted today began to appear. These are 'Greed oft o’er reaches itself' (Joseph Jacobs, 1894) and 'Much wants more and loses all' (Samuel Croxall, 1722). It is notable also that these are stories told of a goose rather than a hen.

In early tellings, there is sometimes a commentary warning against greed rather than a pithy moral. This is so in Jean de La Fontaine's fable of La Poule aux oeufs d'or (Fables V.13), which begins with the sentiment that 'Greed loses all by striving all to gain' and comments at the end that the story can be applied to those who become poor by trying to outreach themselves. It is only later that the morals most often quoted today began to appear. These are 'Greed oft o’er reaches itself' (Joseph Jacobs, 1894) and 'Much wants more and loses all' (Samuel Croxall, 1722). It is notable also that these are stories told of a goose rather than a hen.

: ''Too intent thus on profit, harm himself he must needs:''

: ''Too intent thus on profit, harm himself he must needs:''

: ''Instead of corn, he now reaps corn-cockle and weeds.''

: ''Instead of corn, he now reaps corn-cockle and weeds.''

There is another variant on the story, recorded by Syntipas and appearing in Roger L'Estrange's 1692 telling as "A Woman and a Fat Hen" (Fable 87):  

There is another variant on the story, recorded by Syntipas and appearing in Roger L'Estrange's 1692 telling as "A Woman and a Fat Hen" (Fable 87):  

His comment on this is that 'we should set Bounds to our Desires, and content our selves when we are well, for fear of losing what we had.' Another of Aesop's fables with the moral of wanting more and losing everything is The Dog and the Bone.

His comment on this is that 'we should set Bounds to our Desires, and content our selves when we are well, for fear of losing what we had.' Another of Aesop's fables with the moral of wanting more and losing everything is The Dog and the Bone.

An Eastern analogue is found in the Suvannahamsa Jataka, which appears in the fourth section of the Buddhist book of monastic discipline (Vinaya). In this the father of a poor family is reborn as a swan with golden feathers and invites them to pluck and sell a single feather from his wings to support themselves, returning occasionally to allow them another. The greedy mother of the family eventually plucks all the feathers at once, but they then turn to ordinary feathers; when the swan recovers its feathers they too are no longer gold. The moral drawn there is:

An Eastern analogue is found in the Suvannahamsa Jataka, which appears in the fourth section of the Buddhist book of monastic discipline (Vinaya). In this the father of a poor family is reborn as a swan with golden feathers and invites them to pluck and sell a single feather from his wings to support themselves, returning occasionally to allow them another. The greedy mother of the family eventually plucks all the feathers at once, but they then turn to ordinary feathers; when the swan recovers its feathers they too are no longer gold. The moral drawn there is:

North of India, in the formerly Persian territory of Sogdiana, it was the Greek version of the story that was known. Among the 8th century murals in Panjakent, in the western Sugdh province of Tajikistan, there is a panel representing a series of scenes moving from right to left where it is possible to recognize the same person first in the act of checking a golden egg and later killing the animal in order to get more eggs, only to understand the stupidity of his idea at the very end of the sequence. A local version of the story still persists in the area but ends differently with the main character eventually becoming a king.

North of India, in the formerly Persian territory of Sogdiana, it was the Greek version of the story that was known. Among the 8th century murals in Panjakent, in the western Sugdh province of Tajikistan, there is a panel representing a series of scenes moving from right to left where it is possible to recognize the same person first in the act of checking a golden egg and later killing the animal in order to get more eggs, only to understand the stupidity of his idea at the very end of the sequence. A local version of the story still persists in the area but ends differently with the main character eventually becoming a king.