I wasn’t at my computer this week. However, I have published a page entitled Beast literature. It contains a list of most of the posts I have written on Beast fables, but not the fables themselves. These are listed on a separate page.
Missing is a post about the various naturalists whose descriptions were used to tell about animals. Herodotus was the first to describe animals, but most fabulists and naturalists used a book entitled the Physiologusto obtain the information they required.
I will post this short note and will return to my normal activities as soon as I feel better.
This fable by Jean de la Fontaine, was published in 1678, ten years after the publication of his first collection (recueil) of fables, 1668. His third and final collection was published in 1694, shortly before his death in 1695. We therefore have three collections (troisrecueils) of fables by La Fontaine.
La Fontaine’s first collection of fables (6 books) reflects Æsop. Æsop did not write fables; he told fables. His fables therefore belong to an oral tradition and did not enter literature until Roman and Greek writers: Phædrus (1st century CE) and Babrius (2nd century CE) wrote his fables in Latin and Greek respectively. Future collections of Æsopic fables are rooted in Phædrus’ Latin publication or Babrius’ Greek publication and were rewritten several times by various European fabulists of whom there have been a large number. La Fontaine differs from other fabulists because of the manner in which he used the story. For La Fontaine, the story is truly skeletal. As a French author, La Fontaine is second only to Victor Hugo.
La Fontaine’s second collection of fables differs of his first collection in that it reflects the influence of Le Livre des Lumières or “Le Livre des lumières ou la Conduite des rois, composé par le sage Pilpay, Indien (1644) : lettres persanes et fables françaises,” The Book of Lights or the Conduct of Kings, by Pilpay: Persian Letters and French Fables, by the wise Bidpai.
The Hitopadesha is a collection ofSanskritfables, dated 1373, but it finds its roots in Vishnu Sharma‘s Sanskrit Panchatantra (3rd century BCE) and its Arabic translation by Persian scholar Ibn al-Muqaffa’ (d. 756-759), entitled Kalīla wa Dimna. In both the Panchatantra and Kalīla wa Dimna, the sage Bidpai/Pilpay tells fables concerning the conduct, or the behaviour, of kings (la conduite des rois).
Bidpai is the story teller, not Vishnu Sharma, the author of the Panchatantra, nor Ibn al- Muqaffa’, the translator into Persian of the Panchatantra entitled Kalīla wa Dimna. Therefore, stories are told within a frame story. Moreover, the Panchatantra, Kalīla wa Dimna, and theHitopadeshacontain fables that are lessons for a future king (see nītiśāstra, Oxford Reference).
A 1663 Indian miniature of the story from Rumi’s “Mas̱navī” (Walters Art Museum)
The Fly by Arthur Rackham
The Bald Man by Arthur Rackham
The Bald Man and the Fly[1]
A fly settled on the head of a bald man and bit him. In his eagerness to kill it, he hit himself a smart slap.
But the fly escaped, and said to him in derision, “You tried to kill me for just one little bit; what will you do to yourself now, for the heavy smack you have just given yourself?”
“Oh, for that blow I bear no grudge,” he replied, “for I never intended myself any harm: but as for you, you contemptible insect, who live by sucking human blood, I’d born a good deal more than that for the satisfaction of dashing the life out of you!”
Translated by V.S. Vernon Jones in Gutenberg [EBook #11339]
Variants: Rumi’s “Mas̱navī”
Wikipedia’s entry on La Fontaine’s “L’Ours et l’amateur des jardins” (See The Bear and the Gardener) mentions other variants. The most immediate would be Rumi‘s 13th-century poem Masnavi. Rumi was a PersianSufi poet.
La Fontaine’s “L’Ours et l’amateur des jardins,” [FR text], The Bear and the Amateur of Gardens [EN text] juxtaposes a human being and an animal. Animal fables are the better-known fables. Fables feature animals and nature in general: the wind, trees, mountains, stone, etc., all of which are anthropomorphic. Anthropomorphism, humans in disguise, is a form of obliqueness and, in the case of fables, an indirect lesson. Fables flourish when speaking directly is dangerous. For instance, La Fontaine lived under Louis XIV. His lion is king, but Louis was not a lion.
Our story is about an older man and a bear called Bruin, as in Reynard the Fox. Both the older gentleman, a garden lover, and the bear are very lonely. They meet and start keeping one another company. The gardener tends to his garden and the bear goes hunting. All is well until the bear uses a large stone (un pavé) to kill a fly that lands on the nose of his friend, the gardener. He kills the gardener.
La Fontaine’s moral is:
Rien n’est si dangereux qu’un ignorant ami ; Mieux vaudrait un sage ennemi.
(2.VIII.10)
A foolish friend may cause more woe
Than could, indeed, the wisest foe.
(2.VIII.10) [2]
Morals
Several morals can be associated with the Bear and the Garden Lover. La Fontaine’s moral is that a foolish friend is worse than an enemy. One could add that it is necessary to consider the consequence of one’s actions (ill-considered actions), a common moral. The moral also reflects the “Stoic” moderation in everything. (See The Bear and the Gardener, Wikipedia.)
The chief moral, however, is that we can hurt ourselves, and our friends, when we mean no harm. Bruin the bear kills the gardener who was his very best friend. Such was not his intention.
Anthropomorphism: a Twist
However, the moral can also be that animals differ from human beings, which is ironic because it seems a negation of anthropomorphism, or animals as humans in disguise. The bear cannot tell that the gardener is a human being that is not in disguise. The bear, however, is anthropomorphic. In this fable, the moral could be that humans are humans and beasts are beasts and the two shan’t mix, which is an ironic twist on the concept of anthropomorphism. Fables featuring human beings interacting with animals are called Libystic.[3]
“We used to see Androcles with the lion attached to a slender leash, making the rounds of the city”, a pen and wash drawing by Baldassare Peruzzi, 1530 (Hermitage Museum) (Androcles, Wikipedia)
Variants
Russian fabulistIvan Krylov Robert Dodsley‘sSelect fables of Esop and other fabulists(1764), entitled “TheHermit and the Bear” “The Seven Wise Men of Buneyr” Androcles and the Lion
Mary Anne Davis’Fables in Verse: by Aesop, La Fontaine, and others, first published about 1818
Jefferys Taylor’sAesop in Rhyme(1820)
“The Seven Wise Men of Buneyr” The Wise Men of Gotham Giufà (Italy)
Foolish Hans (Austria) Giovanni Francesco Straparola‘s tale of Fortunio inFacetious Nights(13.4), written about 1550
and others
(See The Bear and the Gardener, Wikipedia.)
Conclusion
One finds a different savour to La Fontaine’s second collection (recueil) of Fables. Hehad not abandoned his Æsopic source, but he had read Gilbert Gaulmin’s Le Livre des Lumières ou La Conduite des roys, atranslation of Pilpay /Bidpai, published in 1644, as well as Rumi‘s Mas̱navī, a poem. Æsop told his fables in Greek, but if there ever lived an Æsop, he is called a Levantin and therefore originated from the Levant. Much of our worldly-wisdom is derived from the East.
_______________ [1]Gutenberg [EBook #11339] [2] (Musée La Fontaine) Site Officiel [3]Jan M. Ziolkowski, Talking Animals: Medieval Latin Beast Poetry, 750-1150 (Philadelphia: University of Pennsylvania Press, 1993), p. 18.
“While the mighty quarrel, the humble pay the cost.”
I chose today’s subject matter, an Aesopian fable entitled “The Frogs and the Fighting Bulls,” because it brings to mind the plight of Syrians seeking refuge in a reticent Europe.
Four million Syrians have fled their country because their homes, if they are still standing, are not habitable and their government is no longer operative. Syria is a battlefield.
Where have the Mighty been? And will the Mighty now sit at a table and do their very best to fix the problem. I fear they may be politicians first and statesmen second, if ever they become statesmen, and “let the humble pay the cost.”
My kindest regards to all of you.♥
Aesop, with a fox, from the central medallion of a kylix, c. 470 BCE; in the Gregorian Etruscan Museum, Vatican City. 600 BCE – 501 BCE (Photo credit: the Encyclopaedia Britannica)
The Perry Index of Aesopian Fables
In the Perry Index of Aesopian fables, “The Frog and the Fighting Bulls” is fable number 485 and is entitled: “The Frogs Dread the Battle of the Bulls.” Its source is Phaedrus (1st century CE) but I borrowed the text from An Argosy of Fables, 1921 (p. 130), selected by Frederic Taber Cooper(1864 – 1937) and illustrated byPaul Bransom (1885 – 1979). However, this post includes Jean de La Fontaine’s[1]“Les Deux Taureaux et une Grenouille” and its English translation: “The Two Bulls and the Frog.”
You may remember that Phaedrus (1st century CE)[2] is the Latin author who versified Aesop‘s[3] fables, thereby removing them from an oral tradition. (See Oral-formulaic composition, Wikipedia). Babrius (2nd century CE) also took Aesopian fables away from oral literature but he wrote Aesop’s fables in the Greek language.
Subsequent writers of fables have used both Phaedrus and Babrius to publish Aesopian fables in Latin or Greek, or French, or English, or other languages. We are reading a translation of Phaedrus’ Latin collection, but Frederic Taber Cooper has not provided his readers with the name of a translator.
The Frogs and the Fighting Bulls
A FROG, sitting at the edge of a swamp, was watching a battle between two Bulls in an adjoining field. “Alas! what deadly danger threatens us,” he said. Another Frog, overhearing him, asked what he meant, when the Bulls were merely fighting to decide which should lead the herd, and the cattle passed their lives quite apart from the home of the Frogs. “It is true,” rejoined the first Frog, “that they are a different race and live apart from us. But whichever Bull is beaten and driven from his leadership in the woods will come to find some secret hiding place; and I fear that many of us will be trampled to pieces under his hard hoofs. That is why I say that their battle means death and destruction to us.”
Deux Taureaux combattaient à qui posséderait.
Une Génisse avec l’empire.
Une Grenouille en soupirait:
« Qu’avez-vous ? se mit à lui dire
Quelqu’un du peuple croassant.
Et ne voyez-vous pas, dit-elle,
Que la fin de cette querelle
Sera l’exil de l’un ; que l’autre, le chassant,
Le fera renoncer aux campagnes fleuries ?
Il ne régnera plus sur l’herbe des prairies,
Viendra dans nos marais régner sur les roseaux,
Et nous foulant aux pieds jusques au fond des eaux,
Tantôt l’une, et puis l’autre, il faudra qu’on pâtisse
Du combat qu’a causé Madame la Génisse. »
Cette crainte était de bon sens.
L’un des Taureaux en leur demeure
S’alla cacher à leurs dépens :
Il en écrasait vingt par heure. Hélas! on voit que de tout temps Les petits ont pâti des sottises des grands.
Two bulls engaged in shocking battle,
Both for a certain heifer’s sake,
And lordship over certain cattle,
A frog began to groan and quake.
“But what is this to you?”
Inquired another of the croaking crew.
“Why, sister, don’t you see,
The end of this will be,
That one of these big brutes will yield,
And then be exiled from the field?
No more permitted on the grass to feed,
He’ll forage through our marsh, on rush and reed;
And while he eats or chews the cud,
Will trample on us in the mud.
Alas! to think how frogs must suffer
By means of this proud lady heifer!”
This fear was not without good sense.
One bull was beat, and much to their expense;
For, quick retreating to their reedy bower,
He trod on twenty of them in an hour. Of little folks it often has been the fate To suffer for the follies of the great.
It has been difficult for me write this past week. My computer is not working normally. Letters jump around and so do paragraphs. I may have to schedule a very early Christmas.
However, all is not lost. Anansi, the folktale figure brought to the Americas by black slaves is not featured at the top of this post but that is my choice. I think it is more appropriate to read other Amerindian folk tales first. North America’s aboriginal people are its Amerindians.
This illustration is one of Paul Bransom‘s finest. Notice, in particular, the colour of the leaves. Mr Bransom uses a mauve instead of making the leaves a darker green. As for the composition, we have a diagonal line, a feature of Japanese prints, those that inspired American artist Mary Cassatt (22 May 1844 – 14 June 1926), Vincent van Gogh (30 March 1853 – 29 July 1890), and other artists and collectors. Japonisme swept Europe and was at times combined with Art Nouveau elements. In Paul Bransom’s illustration, the crane intersects the diagonal line horizontally.
As for the fable, it resembles “The Tortoise and the Hare” (Le Lièvre et la Tortue, La Fontaine VI.10). There is a race. The girl will marry the winner, which she expects will be the humming-bird. He seems the faster bird. We learn however that the crane can fly at night.
The fable I have selected is not an etiological tale, but it is an animal tale whose type and motifs I will attempt to locate. Professor D. L. Ashliman wrote that there are some 2500 “basic plots” in the Aarne-Thompson classification system. As I mentioned above, this fable reminds me of “Le Lièvre et la Tortue” (The Tortoise and the Hare). It is number 226 in the Perry Index, an Index of Æsopic fables, not a classification of types and motifs. The race seems its main feature.
The ending surprises everyone. The crane is the winner, but the girl says she will not marry. If any character has been fooled, it could be the girl.
The Humming-bird and the Crane
THE Humming-bird and the Crane were both in love with the same pretty girl. She preferred the Humming-bird, who was as pleasing to look at as the Crane was awkward. But the Crane was so persistent that in order to get rid of him she finally told him that he must challenge the other bird to a race and that she would marry the winner. The Humming-bird was so swift—almost like a flash of lightning—and the Crane so slow and heavy, that she felt sure the Humming-bird would win. She did not know that the Crane could fly at night.
They agreed to start at her house and fly around the circle of the world, back to the starting point. And the one who came in first should win the girl. When the word was given, the Humming-bird darted off like an arrow and was out of sight in a moment, leaving his rival to follow heavily behind. He flew all day, and when evening came and he stopped to roost for the night, he was far ahead. But the Crane flew steadily all night long, passing the Humming-bird soon after midnight, and going on until he came to a creek, where he stopped to rest about daybreak. The Humming-bird woke up in the morning and flew on again thinking how easily he would win the race. But when he reached the creek, there he found the Crane, spearing tadpoles with his long bill for breakfast. The Humming-bird was much surprised and wondered how this could have happened; but he flew swiftly by and soon left the Crane once more out of sight.
The Crane finished his breakfast and again started on; and when evening came he still kept on as before. This time it was not yet midnight when he passed the Humming-bird sleeping on a limb; and in the morning he had finished his breakfast before the other came up. The next day he gained a little more; and on the fourth day he was spearing tadpoles for dinner when the Humming-bird passed him. On the fifth and sixth days it was late in the afternoon before the Humming-bird overtook him; and on the seventh morning the Crane was a whole night’s travel ahead. He took his time at breakfast and then fixed himself up spick and span at the creek, arriving at the starting-point about the middle of the morning. When the Humming-bird at last came in, it was afternoon and he had lost the race. But the girl declared that she would never have such an ugly fellow for a husband, so she stayed single.
The Aarne-Thompson Classification System differs from the Perry Index in that the Perry Index is a classification of Æsopic fables only. For instance, it contains Æsop’s “Fox and Crow,” but also includes La Fontaine’s “Le Renard et le Corbeau” as well as the ‘Æsopic’ “Mice in Council” and La Fontaine’s rendition, “Le Conseil tenu par les rats.”
As for the Aarne-Thompson Classification System, its scope is much wider. It is a compendium of tales that originate from various countries and are classified according to motifs, plots, and other elements. Stith Thompson’s Motif-Index of Folk-Literature is an online publication.
“[t]he Aarne–Thompson system catalogues some 2500 basic plots from which, for countless generations, European and Near Eastern storytellers have built their tales.” (See Aarne-Thompson Classification System, Wikipedia.)
An Argosy of Fables
Similarly, although it is not a classification, An Argosy of Fables is a selection of fables from varied sources, hence my mostly confirmed opinion that Frederic Taber Cooper (1864 – 1937) knew Antti Aarne’s classification, first published in 1910.
According to Wikipedia,“Frederic Taber Cooper, Ph.D., was an American editor and writer, born in New York City, he was educated at Harvard University and Columbia University. He was an associate professor of Latin and Sanskrit at New York University (1895-1902).” (See Frederic Taber Cooper, Wikipedia.)
Dr Cooper also chose translators very carefully. On page [v] of the book, the publishers of An Argosy of Fables“acknowledge the courtesy of Mr. Basil H. Blackwell, publisher of “The Masterpieces of La Fontaine” in permitting the use of Paul Hookham‘s translation of twelve fables by La Fontaine.” It is an Internet Archive publication (see Sources and Resources).
While exploring the contents of an Argosy of Fables, I found an American Indian Fable(fable 469), a Cherokee fable, that could take its beginning in the 13th-century Roman de Renart or Reynard the Fox and its many variants. It would be classified as an AT type 2, Tail-Fisher narrative. In the Roman de Renart, Ysengrin the wolf is the victim of literature’s foremost trickster, Reynard the Fox. Renart tricks Ysengrin the wolf into attaching a bucket to its tail and hanging it down a hole in the ice. The ice hardens and his tail is accidentally chopped off by attackers trying to kill him. (See Le Roman de Renart, Wikisource, p. 55, 9.)
Our Cherokee fable is entitled “How the Bear lost its Tail.” A fox convinces a bear to hold a bucket with his tail down a hole in the ice. The ice hardens and he loses his tail. The rabbit meets the same sorry fate.
The AT 2 Tail-Fisher motif also has affinities with fables and other tales where an animal gets stuck in a hole, which is the case with The Fox with the Swollen Belly(Perry Index 24). Another example is the rape of the Roman de Renart‘s Dame Hersent, the wolf Ysengrin’s wife. She gets caught in the wall of her house and Renart takes advantage of her predicament (branche II).
It is decided at the Lion’s court that Renart should be tried and Bruin is sent to get him. However, having been told he will find honey inside the opening in a tree, he puts his nose down and when the wedges are removed, closing the opening, he loses the skin off his nose escaping. His love of honey also causes Winnie-the-Pooh to eat so much that he cannot leave a house the way he went in.
One could also suggest a degree of similarity between the Tail-Fisher, AT type 2, and both the Æsopic “Fox without a tail” and La Fontaine’s “Le Renart ayant la queue coupée” (V.5). These foxes have no tail, but there is no trickster plot. In the Perry Index, these are numbered 17, but they are not AT type 2 fables. In other words, the main link between the Roman de Renart and “How the Bear lost its Tail” is the tail-fisher episode, a plot found in a Norwegian tale.
“How the Rabbit lost his Tail”(Photo credit: Google)
Yet, “How the bear lost its tail” is also, and perhaps mainly, an etiological or pourquoitale, related to “How Mr. Rabbit Lost His Fine Bushy Tail,”[2] which isan episode included in The Tales of Uncle Remus by Joel Chandler Harris. The title of our fable is “How the Bear lost its Tail.” In fact, the Tales of Uncle Remus also contain a “Why Brother Bear Has No Tail” (II.21, p. 199), from a motif from Le Roman de Renartor the EuropeanReynard cycle.
Just how these stories crossed the Atlantic constitutes, of course, the larger mystery.
The Coyote
North-American lore features trickster tales, but the trickster is not the fox. In The Tales of Uncle Remus, it is the rabbit, but the coyote is a more important American trickster. In North America, however, if an animal loses a body part, how and why matter more than other questions.
AT first all the Bears had long tails. One winter day the Bear met the Fox, who had a fine lot of Crawfish. Being hungry the Bear wanted some too: so he asked the Fox where and how he got his Crawfish. The Fox replied:
“Go and stick your tail down in the water and let it stay there until it pinches you. The more it hurts, the more fish you will have.”
This was what the Bear had in mind to do: so he proceeded down to the lake and made a hole through the ice. Sitting over it, he let his tail hang in the cold water. When it began to freeze, he felt a pain; but as he wanted to catch lots of fish, he did not stir until his tail was frozen fast in the ice. The Fox’s instructions were not forgotten: so he suddenly jumped up in the expectation of getting heaps of fish; but he merely broke his tail off near the body instead. And ever since the Bears have had short tails.
Much of the above has been said in related posts. Moreover, I have already used the video embedded at the foot of this post. But An Argosy of Fables is rather new to me and delightful. I could not resist exploring it further.
Aesop (620 and 560 BCE) was a Greek story teller who told Fables. It could be that he also wrote the fables he told, but these appear to have been transmitted orally from generation to generation. They therefore belong to an oral traditionas is the case with fairy tales. It has been claimed Aesop was a “Levantin,” i.e. from the Middle East,[1] that he was a freed slave, that he was forced to jump to his death or pushed down a cliff, but the truth is that we do not know whether or not there ever lived an Aesop.
Aesop however is not the first Greek story teller to write fables. A “Goose with the Golden Eggs,”entitled “Une femme et une poule,” is attributed to Luqman (c. 1100 BCE).
Biographies of Aesop
Maximus Planudes
Jean de La Fontaine
Yet, not only do we have written collections of fables by Aesop, but biographies, hence the information given above. The main biography of Aesop is by Maximus Planudes (c. 1260 – c. 1305), a Greek monk and scholar who lived in Constantinople, the former Byzantium and current Istanbul (Turkey). Planudes was a compiler of the Greek Anthology, yet was also famed for his command of Latin and polished translations of Aesop’s Fables. Planudes published the first annotated collection of Aesop’s Fables.
La Fontaine also wrote a short biography of Aesop entitled LaVie d’Ésope, le Phrygien. It prefaces his first collection of fables, 6 books, published in 1668.
India and the Middle East
La Fontaine’s second collection shows the influence of fables originating in the Sanskrit Panchatantra by Vishnu Sharma and versions of Abdullah Ibn Al-Muqaffa‘s Persian Kalīlah wa Dimnah, fables based on the Panchatantra. There are two more renditions of Kalīlah wa Dimnah, but all threeare linked to one another and to the Panchatantra because the story-teller within the book is Pilpay, Bidpai, or Bidpaï.
Ibn Al-Muqaffa’s Kalīlah wa Dimnah. Ibn Al-Muqaffa (died c. 756-759) was a Muslim Persian scholar;
Kalīleh o Demneh (12th century CE; author not specified) Persian;
Kashefi’s Anvār-e Soheylī, or “The Lights of Canopus” (15th century) Persian.
HadJean de La Fontaine (8 July 1621 – 13 April 1695) read Gilbert Gaulmin‘s 1644 Livre des lumières before publishing his first volume of fables, we could suggest a direct oriental influence. I am writing “direct” because India and the Middle East are the birthplace of a substantial number of fables and, in particular, fables featuring animals. Gilbert Gaulmin’s Livre des lumières is probably rooted in Kashefi‘s “The Lights of Canopus.” Lumières means “lights.”
However, La Fontaine had not read Gaulmin’s Livre des lumières when he wrote his first volume of fables (6 of 12 books). “Le Conseil tenu par les rats” (“The Mice in Council”) is included in La Fontaine’s first of three recueils (collections) of fables, published in 1668, 1678, and shortly before 1695, the year he died.
In the absence of a text,Aesop’s Fables have been considered an example of the oral tradition, fables transmitted orally from generation to generation. It seems Aesop’s Fables did not enter a “learned” tradition until Latin author Phaedrus, who lived in the 1st century CE, published a book of fables attributed to Aesop (Gutenberg [EB #25512]). So did Greek author Babrius (Gabrias), in the second century CE. Babrius may have been a Levantin (from the Middle East).
Collections of fables by Aesop are based on the learned tradition inaugurated by Phaedrus and Babrius. But neither Phaedrus nor Babrius wrote a “Mice in Council.”
A third early translator of Aesop is Flavius Avianus (400 CE/5th century), the author-translator of 42 Aesopic fables. However, “The Mice in Council” is not included in Avianus’ translations.
L’Ysopet-Avionnet
Avianus, (Avionnet, 5th century)
Walter of England (12th century)
After some reflection, I looked for a copy of the Ysopet-Avionnet on the internet and found “The Mice in Council.” The Ysopet-Avionnet is a collection of fables that was used as a school text from the Middle Ages until the early part of the 20th century. It is an InternetArchive publication, p. 191, printed near the end of the book (please click on Internet Archive).In the Ysopet-Avionnet, “The Mice in Council” is entitled “Des Souris qui firentconcile contre le chat”(“De muribus concilium facientibus contra catum”).
However, the Ysopet-Avionnet’s “The Mice in Council” or “Belling the Cat” seems to have come out of nowhere. Neither 5th-century Avianus nor 12th-century Anglo-Norman fabulist Walter of England, Gualterus Anglicus, wrote a “Mice in Council.” Yet, the fables published in the Ysopet-Avionnet are by Walter of England for the most part. Walter of England, who wrote in Anglo-Norman, is also known as the “anonymous Neveleti.” The Neveleti we know is Isaac Nicholas Névelet, the Swiss author of a 1610 Mythologia Aesopica, La Fontaine’s main source.[3]
Consequently, although it was published in the Ysopet-Avionnet, 15th-century Italian fabulist Laurentius Abstemius’ is considered the first writer—i.e. the “learned” as opposed to the oral tradition—of “The Mice in Council.” His Hecatomythium was published in 1495, nearly three centuries after the publication of the Ysopet-Avionnet. (See French site shanaweb.net.)
Samuel Croxall (c.1690 – 1752), the author of The Fables of Aesop; with Instructive Applications. Aesop’s Fables 100 Cuts
Laurentius Abstemius‘ Hecatomythium (1495) is the source of Sir Roger L’Estrange‘s Fables of Aesop and Other Eminent Mythologists (1692). A collection of fables by Aesop had been printed and possibly translated by famed English translator and printer William Caxton, in 1484, too early to include Abstemius’ “Mice in Council.” Caxton printed The fables of Aesop, as first printed by William Caxton, in 1484, withthose of Avian, Alfonso and Poggio, now again edited and induced. A third English fabulist was Samuel Croxall (c. 1690 – 1752), the author of The Fables of Aesop; with Instructive Applications. Aesop’s Fables 100 Cuts. Croxall was an Anglican churchman. Moralizing would be his chief objective.
Ysopets and Romulus
the 12th century
Aesop>Ysopet
Romulus>a Romulus
Marie de France
The 12th century is a turning-point and a culmination. In fact, it has been called a Renaissance. Marie de France lived at the end of the 12th century and Walter of England published his fables a smidgen earlier but in the 12th century. In France, collections of fables by Aesop were by then called Ysopets or Isopets and became textbooks used in schools. An Ysopet could also be called a Romulus. As well, Reynard the Fox was born in 1148-1149 as Reinardus in the Ysengrimus, a beast epic not intended for children.
There may have been a fabulist named Romulus, who wrote Latin prose fables, but he is now considered a legendary figure. However a Romulus could be a collection of prose fables written in Latin and rooted in Phaedrus. (See Romulus, Wikipedia.) We have several and among these:
The Romulus Ordinarius (Romulus Vulgaris), 83 tales known in a 9th-century text;
The Romulus Roberti;
The Romulus of Vienna;
The Romulus of Nilant or (Romulus Nilantinus), 45 fables, published in 1709 by Johan Frederik Nilant (Jean-Frédéric Nilant).
The Novus Aesopus was put together at the end of the twelfth century by Alexander Neckam
French author Marie de France used a Romulus as a source for her collection of 102 fables written in Anglo-Norman. (My copy has 103 fables.) Marie de France is a major author who will be discussed in a later post.
The Mice once called a meeting to decide on a plan to free themselves of their enemy, the Cat. At least they wished to find some way of knowing when she was coming, so they might have time to run away. Indeed, something had to be done, for they lived in such constant fear of her claws that they hardly dared stir from their dens by night or day.
Many plans were discussed, but none of them was thought good enough. At last a very young Mouse got up and said:
“I have a plan that seems very simple, but I know it will be successful. All we have to do is to hang a bell about the Cat’s neck. When we hear the bell ringing we will know immediately that our enemy is coming.”
All the Mice were much surprised that they had not thought of such a plan before. But in the midst of the rejoicing over their good fortune, an old Mouse arose and said:
“I will say that the plan of the young Mouse is very good. But let me ask one question: Who will bell the Cat?”
It is one thing to say that something should be done, but quite a different matter to do it.
Comments
Prudence or foresight is the moral of nearly all Aesopic fables. One has to think. Prudence makes it unrealistic for a mouse to try to hang a bell down a cat’s neck. In La Fontaine’s fable, the solution to the rats’ main peril, being devoured by the cat, would cause a rat to be devoured, certain death and, therefore, the greater peril. No rat can bell a cat.
In An Argosy of Fables,[4]the translator, Thomas James, has the mice applaud when it occurs to them that they need simply bell the cat. A mouse then gets up and asks the relevant question: Who will bell the cat?
In La Fontaine, we have what he calls a comedy: “[u]ne ample Comédie à cent [one hundred] actes divers.” (“Le bûcheron [the lumberjack] et Mercure” [1.V.1].) The cat is named after François Rabelais‘ Rodilardus (the Latin form of Rodilard [round and fat]). There is, moreover, a reference to the French court, which 1s to be expected from Jean de La Fontaine, whose patron had been Nicolas Fouquet. Courtiers waste time. They are mindless.
In English, the “who will Bell the Cat” is idiomatic. It has entered the English language and is now proverbial. Fables are the illustration of a proverb, but in our fable the illustration has returned to a proverb, which probably means that the illustration, or exemplum is very powerful.
Conclusion
The “Mice in Council” may be difficult to trace and is sometimes confused with “The Cat and the Mice.” However, it was included in the widely-read Ysopet-Avionnet, as well as Laurentius Abstemius’ Hecatomythium (1495). So it appears to date back to the 12th century and the 15th century, except that we do not know who wrote the 12th century “Mice in Council.”
“Belling the Cat” is Jean de La Fontaine’s Le Conseil tenu par les rats, Walter Crane left an image and it is incorporated in the Aesop for Children, exquisitely illustrated by Milo Winter [EBook #19994]. It is also featured in the An Argosy of Fables, 1921, a Wikisource publication where it is attributed to Abstemius. Laura Gibbs has classified it as Aesopic, which makes perfect sense since it is featured in the Aesop for Children, 1919. (See MythFolklore.net.)
It seems to me that Wikipedia’s view of the provenance of “Belling the Cat” is also very sensible.
“In the classificatory system established for the fables by B. E. Perry, it is numbered 613, which is reserved for Mediaeval attributions outside the Aesopic canon.”
© Micheline Walker
