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Category Archives: Fables

About Illustrator Félix Lorioux

08 Wednesday Dec 2021

Posted by michelinewalker in Animals in Literature, Beast Literature, Children's Literature, Fables

≈ 1 Comment

Tags

anthropomorphism, Buffon, Cars, Equinoxes, exemplum, fables, Fashion, Solstices, The Art and Crafts Movement, Walt Disney

Les Deux Nigauds par la Comtesse de Ségur, illustration de Félix Lorioux. (Pinterest)

—ooo—

The cover of la Comtesse de Ségur‘s Les Deux Nigauds (The Two Silly Kids) is shown above, illustrated by Félix Loriaux. It has been on my bookshelves for about 70 years. It is a book intended for children written by La Comtesse de Ségur (1 August 1799 – 8 February 1874). La Comtesse de Ségur was Russian by birth. Sophie Rostophchine’s father, Count Fyodor Rostopchin, Saint Petersburg, reportedly set Saint Petersburg ablaze when Napoléon invaded Russia, in 1812. Rostopchin was accused of arson. La Comtesse and her family left Russia in 1814. They were aristocrats and, given her marriage to le Comte de Ségur, Sophie Rostopchine became a French countess. My copy shows Innocent, brother to Simplicie, wearing green pants and an olive jacket. The colours on photographs may not correspond to the original image. Lorioux is known for his use of colour. La Comtesse de Ségur‘s most famous book was Les Malheurs de Sophie (Sophie’s Misadventures), published in 1858.

Studies & Employment

Félix Lorioux (1872–1964) was born in Angers. He studied at l’École des beaux-arts de Paris, not knowing what he would design. First, it would be cars, publicity for cars, but he would work as an illustrator. He was employed by Hachette, a French publishing house, and became a notorious illustrator. Lorioux befriended Walt Disney, who hired Lorioux to illustrate Mickey and The Silly Symphony. Lorioux and Walt Disney parted ways in 1934. (See Félix Lorioux, Wikipedia). It may be that Félix Lorioux did not wish to move to the United States. By 1934, La Bande dessinée, often known as the Comics, quickly developed in France and Belgium, and thousands of Japanese prints flooded Europe. A man of his time. Félix Lorioux was therefore influenced by le Japonisme, Japanese woodblock prints, and Art nouveau. Moreover, illustrations were required when the fashion industry blossomed. They adorned La Gazette du Bon Ton and, later, fashion magazines. Artists also made posters, Henri de Toulouse-Lautrec is our best example. As for interior designers, they also became more numerous. Consummate artist Bernard Boutet de Monvel, of the Boutet de Monvel dynasty, was often employed by affluent citizens of Manhattan. Bernard Boutet de Monvel died in the Azores in the plane crash that also took the life of violinist Ginette Neveu and boxer Marcel Cerdan, Édith Piaf‘s lover. Finally, Félix Florioux was first employed by Citroën, a car company. Félix Lorioux lived in a world where design and publicity were combined and where design mattered. Cars are designed. So are aeroplanes. Moreover, the Arts and Crafts Movement swept the globe, bringing art to humbler homes.

Illustrations

Design spread. Yet, after working for Citroën, Lorioux joined Hachette, a publishing house, and became an illustrator. He was now entering a profession that dated back centuries or more. We have looked at medieval Books of Hours that celebrated the labour of the months, seasons, solstices, and equinoctial points. These are linked to the Canonical Hours. Hesiod‘s Works and Days is an almanach.

Fables de Jean de La Fontaine

  • http://www.la-fontaine-ch-thierry.net/fables.htm  La Fontaine FR
  • http://www.la-fontaine-ch-thierry.net/fablanglais.htm La Fontaine EN

Félix Lorioux illustrated a large number of books. However, we will start by focusing on his illustrations of the Fables of Jean de La Fontaine  (8 July 1621 – 13 April 1695). His first fable is La Cigale et la Fourmi (The Cicada and the Ant).

La Cigale et la fourmi (I, 1)

La Cigale, ayant chanté
     Tout l’été,
Se trouva fort dépourvue
Quand la bise fut venue.
Pas un seul petit morceau
De mouche ou de vermisseau.
Elle alla crier famine
Chez la Fourmi sa voisine,
La priant de lui prêter
Quelque grain pour subsister
Jusqu’à la saison nouvelle.
Je vous paierai, lui dit-elle,
Avant l’août, foi d’animal,
Intérêt et principal.
La Fourmi n’est pas prêteuse;
C’est là son moindre défaut.
Que faisiez-vous au temps chaud ?
Dit-elle à cette emprunteuse.
Nuit et jour à tout venant
Je chantais, ne vous déplaise.
Vous chantiez ? j’en suis fort aise :
Et bien! dansez maintenant.

La Cigale et la Fourmi (I, 1)
The Cicada and the Ant (I, 1)

The Cicada and the Ant (I,1)

The gay cicada, full of song
     
All the sunny season long,
Was unprovided and brought low,
     
When the north wind began to blow;
           Had not a scrap of worm or fly,
Hunger and want began to cry;
Never was creature more perplexed.
She called upon her neighbour ant,
And humbly prayed her just to grant
Some grain till August next;
“I’ll pay,” she said, “what ye invest,
Both principal and interest,
           Honour of insects –and that’s tender.”
           The ant, however, is no lender;
That is her least defective side;
“But, hark ye, pray, Miss Borrower,” she cried,
“What were ye doing in fine weather?”
“Singing . . .  nay, ! look not thus askance,
To every comer day and night together.”
“Singing! I’m glad of that; why now then dance.”

Comments

It is a little early to comment, but I must close this post. Loriaux’s illustrations of the fables of Jean de La Fontaine are anthropomorphic. Animals inhabiting fables are humans in disguise and, by and large, they are likeable, especially if the readers are children. Children who cannot read will be told about and shown an improvident animal and may say the animal is short-sighted or “silly.” However, they are unlikely to identify with the cicada or grasshopper. She should have prepared for the cold days of winter. Yet, children may prefer the improvident animal to a brighter companion. They do not like to be scolded when they make foolish mistakes and may not like the moral of our fable. It is located after the exemplum. This makes it an epimythium. The moral is a promythium if it precedes the myth or exemplum. The moral may also be the fable itself. In La Fontaine, ignoring the consequences of a certain action is a prominent lesson.

George-Louis Leclerc, Comte de Buffon, by François-Hubert Drouais (Photo credit: Wikipedia)

Le Buffon des enfants

Buffon, however, was not an illustrator. Georges-Louis Leclerc, Comte de Buffon (7 September 1707 – 16 April 1788) was a French naturalist, mathematician, cosmologist, and encyclopédiste. (See George-Louis Leclerc, Comte de Buffon, Wikipedia.) His animals are depicted faithfully. However, in illustrations of animals intended for children, animals be may be turned into humans. They may wear clothes, carry a watch or an umbrella, and seem disguised. Children are often attracted to camouflaged but recognizable animals. They may also expect the lion to be king and the fox to play his archetypal work as a trickster. Moreover, illustrators may give animals whose beak is long a longer beak and animals whose eyes are large, more prominent eyes, as do cartoonists. Illustrating le Comte de Buffon would not yield detailed portraits of animals who have made a mistake. It would be Le Buffon des enfants (Buffon for Children).

This conversation will be continued.

One can no longer copy texts contained in the Château-Thierry site. So, I have been very careful and I thank my colleagues.

Love to everyone 💕

RELATED ARTICLES

  • An Older Orient (18 September 2016)
  • A Glimpse at the Boutet de Monvel Dynasty (3 January 2016)
  • The Golden Age of Illustration in Britain (30 October 2015)
  • Natural Histories (3 October 2014)
  • The Exceptionally Gifted: Ginette Neveu (21 August 2014)
  • Allegorical Illuminated Manuscripts: the Medieval Bestiaries (20 February 2013)
  • The Book of Kells Revisited (17 March 2013)
  • Books of Hours, a Rich Legacy (8 February 2013)
  • Les Très Riches Heures du Duc de Berry (21 December 2012)
  • Jacques de Voragine & the Golden Legend (6 February 2012)
  • The Fitzwilliam Book of Hours (20 November 2011)
  • The Book of Kells (18 November 2011)
  • The Canonical Hours and the Divine Office (19 November 2011)

______________________________

Batany, Jean, Scène et Coulisses du « Roman de Renart », Paris : Sedes (1989).
Ziolkowski, Jan, Talking Animals: Medieval Latin Beast Poetry 750-1150. Philadelphia: University of Pennsylvania Press (1993).
Zipes, Jack (ed.), The Oxford Companion to Fairy Tales, Oxford: Oxford University Press (2000).

Félix Lorioux is the first artist discussed in this video. It is a brief excerpt.
Granville‘s (1803-1847) The Grasshopper and Ant
Afficher l’image source
Le Buffon des enfants de Félix Lorioux

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8 December 2021
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From Comedy to Fable: the Frog and the Ox

23 Friday Aug 2019

Posted by michelinewalker in Æsop, Fables, Molière

≈ 17 Comments

Tags

archetype, Boasting, Cycles and Motifs, Dom Juan, Grenouille et Boeuf, La Fontaine, Molière, The Frog and the Ox

1,1 (2)

John Ray [EBook #24108]

La Fontaine: site officiel

A few days ago, I attempted to write a short post on Jean de La Fontaine‘s La Grenouille qui se veut faire aussi grosse que le bœuf (The Frog Who Wished To Be As Big As The Ox). Although the genre and length differ, in both cases, boasting leads to devastating consequences. La Fontaine’s Site officiel no longer provides the text, in French and in English, of La Fontaine’s twelve books of fables. The new site may still be under construction, but it will be mostly for visitors to the Musée. At any rate, I decided to use les moyens du bord, sites such as Project Gutenberg, Internet Archive, Wikisource, and other sources. I will update all my posts featuring a fable by La Fontaine.

La Fontaine’s La Grenouille qui se veut faire aussi grosse que le bœuf is one of Æsop’s Fables. It is number 376 in the Perry Index. Now, The Frog and Ox is, in its broadest terms, a fable version of Dom Juan. Fables often have a farcical ending. They tell us to think of the consequences, but wrap the truth in a lie: animals do not speak, yet they do. Animals speak, yet they don’t.

Wikipedia’s entries on La Fontaine’s fables often contain not only a translation, but also images. Gutenberg’s [EBook #24108] was illustrated by John Rae. The fables were translated by W. T. (William Trowbridge) Larned. It is an edition for children and it is beautiful!

1,2

John Ray [EBook #24108]

1,4

John Ray [EBook #24108]

The Frog and the Ox

A Frog had an Ox in her view;
His bulk, to her, appeared ideal.
She, not even as large, all in all, as an egg hitherto,
Envious, stretched, swelled, strained, in her zeal
To match the beast in overall size,
Saying, “Sister, lend me your eyes.

Is this enough? Am I not yet there, in every feature?”
“Nope.” “Then now?” “No way.” “There now, as good as first?”
“You’re not anywhere near.” The diminutive creature
Inflated still more, till she burst.

The world is full of folk who are as far from being sages.
Every city gent would build chateaux like Louis Quatorze;
Every petty prince names ambassadors,
Every marquis wants to have pages.
credit
http://lafontaine.mmlc.northwestern.edu/fables/grenouille_boeuf_en.html

La Grenouille qui se veut faire aussi grosse que le bœuf

Une Grenouille vit un Bœuf
Qui lui sembla de belle taille.
Elle qui n’était pas grosse en tout comme un œuf,
Envieuse s’étend, et s’enfle, et se travaille
Pour égaler l’animal en grosseur,
Disant : « Regardez bien, ma sœur,
Est-ce assez ? dites-moi : n’y suis-je point encore ?
— Nenni. — M’y voici donc ? — Point du tout. — M’y voilà ?
— Vous n’en approchez point. » La chétive pécore
S’enfla si bien qu’elle creva.
Le monde est plein de gens qui ne sont pas plus sages :
Tout Bourgeois veut bâtir comme les grands Seigneurs,
Tout petit Prince a des Ambassadeurs,
Tout Marquis veut avoir des Pages.
credit: https://fr.wikipedia.org/wiki/La_Grenouille_qui_se_veut_faire_aussi_grosse_que_le_b%C5%93uf

 

La Fontaine, Molière, etc.

La Fontaine and Molière were contemporaries and friends, close friends, it would seem. La Fontaine was a pallbearer when Molière was buried under cover of darkness. Comedians were excommunicated. La Grange (Charles Varlet, sieur de la Grange) kept the books, le registre. We know, therefore, what fabric was used to make certain costumes, but we do not know why Jean-Baptiste Poquelin chose the name Molière. There are so many names. Molière did not say much about himself, nor did La Fontaine.

However, Dom Juan boasts, as does La Fontaine’s frog. No frog can be as large as an ox. It therefore bursts as do the bombastic characters of the commedia dell’arte and those of Greek and Latin comedy. The alazṓn of ancient Greece could be a senex iratus, an angry old man, or a miles gloriosus, a boastful character. Dom Juan is a miles gloriosus, un fanfaron.

Molière also depicted his century in a natural fashion, using correct but ordinary French. French is called “la langue de Molière.” As well, Alceste (The Misanthrope) is an atrabilaire amoureux. There were four temperaments or humeurs. When discussing medicine and Molière, I mentioned the four temperaments or humeurs. Philinte is flegmatique. As for Dom Juan, who is “jeune encore” (still young), I believe he would be a sanguine temperament. These words are still used. I was told about the four “temperaments” as a child.

four-temperaments-2

The Four Temperaments (Psychologia.co)

Moreover, these characters, including our boastful frog, are archetypes. The miles gloriosus is an archetype. We associate archetypes with Jungian psychology, but the stock characters of the commedia dell’arte are also archetypes, as is Æsop/La Fontaine’s boastful frog. Literature has its genres, archetypes, themes, motifs, cycles, etc.

However, until André Villiers, Molière was seldom looked upon as a philosopher, or philosophe (thinker). The philosophes of the French Enlightenment discussed individual rights versus collective rights and other subjects. This discourse, freedom mostly,  begins in ancient Greece, if not earlier. Montaigne takes it up. It crosses the seventeenth century in France and elsewhere. It includes le libertinage érudit (Dom Juan). It finds an apex in John Locke (see the Age of Enlightenment), and is finely articulated in the writings of the philosophes of the French Enlightenment, such as Montesquieu and Voltaire, who met in the Salons. Rousseau‘s Le Contrat social was published in 1762. Freedom demands that certain freedoms be denied and some restored or instituted.

weisbuch-gravure-donjuan-38x28cm-12

  Dom Juan XII par Claude Weisbuch, circa 1990 (Galerie 125)

Conclusion

It is unlikely that in “Elfland”[1] a husband can abandon his wife. There may not be husbands and wives in Elfland. A small, but boastful frog is not a Dom Juan defying God, the devil according to some critics.[2] However, fables are anthropomorphic. So, boastful frogs are used to depict boastful human beings. Both our frog and Dom Juan pit themselves against the impossible, including Heaven … and burst. Bursting is a motif.

Our next play is Les Fourberies de Scapin (Scapin the Schemer). Scapin is the most ingenuous zanni before Figaro.

____________________
[1] G. K. Chesterton, “The Ethics of Elfland,” Orthodoxy (New York: Dood, Mead and Company, 1943 [1908]), pp. 81-118.
[2] Claude Reichler, La Diabolie: la séduction, la renardie, l’écriture (Paris : Éditions de Minuit, 1979), p. 17.

P. S. Please see David Nicholson’s comment, below. The remains, or what are believed to be the remains, of La Fontaine and Molière are side by side in the Père Lachaise cemetery

Love to everyone 💕

Hank Knox – Rameau, La Poule
Le Musée du Château Dufresne, Montréal, QC

800px-Honoré_Daumier_003

Crispin et Scapin peinture d’Honoré Daumier,  XIXe siècle.

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23 August 2019
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And what about Perrin Dandin?

05 Wednesday Jun 2019

Posted by michelinewalker in Comedy, Fables, Molière

≈ 20 Comments

Tags

George Dandin, Jean de La Fontaine, Jean Racine, L'Huître et les Plaideurs, Mikhail Bakhtin, Molière, Perrin Dandin, Rabelais, Sotie, The Oyster and the Litigants

l huitre et les plaideurs

L’Huître et les Plaideurs, illustration de Calvet-Rogniat (informations.documents.com)

Rabelais’ Perrin Dandin

There have been many Dandins. I remember François Rabelais‘ Perrin Dandin (Pantagruel, Third Book XLI), perhaps an early Dandin. Given the oral tradition, this Perrin Dandin may not be the first.

However, there is a Perrin Dandin in Racine’s Les Plaideurs (1668) and in La Fontaine’s “L’Huître et les Plaideurs” (“The Oyster and the Litigants”). La Fontaine’s “Oyster and the Litigants” was published in his second volume of fables (1678), but may date back to the early 1670s.

Perrin Dandin is a simple citizen in the “Pantagruel” of Rabelais, who seats himself judge-wise on the first stump that offers, and passes off hand a sentence in any matter of litigation; a character who figures similarly in a comedy of Racine’s, and in a fable of La Fontaine’s.

The Nuttall Encyclopædia(en.wikisource.org) (see James Wood [encyclopædist], Wikipedia.)

Jean Racine’s Perrin Dandin

Ironically, Jean Racine‘s Les Plaideurs was first performed in November 1668, at l’Hôtel de Bourgogne, Paris’ most prominent venue. It therefore premiered, in Paris, the same month as Molière’s George Dandin. Molière’s George Dandin is not a judge, but whenener he runs to his in-laws, he brandishes a contract. I have pointed out that in Paris, George Dandin was no longer a comédie-ballet and pastoral. It was a three-act farce in which a peasant lived the consequences of a marriage which, he thought, would elevate him to gentilhommerie. George Dandin’s Gentilhommerie is the Sotenvilles. “Sot” means stupid (and related adjectives).

A sotie is classified as a medieval farce and morality. Some argue, however, that it is a separate genre. Marrying Angélique, whom he had not courted (galanterie), was une sottise (foolish or silly) on the part of George Dandin. Could he not see sot in her parents’ name? They are Monsieur and Madame de Sotenville (from sot), and Madame de Sotenville was born a La Prudoterie, from prude. In Molière’s Le Misanthrope, Arsinoé is the opposite of Célimène. The prude is the opposite of the mondaine. Moreover, names such as Sotenville do not seem real. They seem and may be allegorical.

Whereas the characters in a farce would be distinguished individuals with proper names, the characters in the soties were pure allegories. The characters had names such as “First Fool” and Second Fool”, or “Everyman”, “Pilgrim” etc. Sometime there would be a leader of the fools, called “Mother Fool” (Mère Sotte).[1]

(See Sotie, Wikipedia.)
[1] Mère Sotte was the papacy. Soties were banned.

Geroge Dandin par J.M. Moreau (2)

Perrin Dandin, illustration de Moreau le Jeune (théâtre.information.com)

The above Dandin is not Molière’s George Dandin. It is Jean Racine’s Perrin Dandin featured in Les Plaideurs (1668). Racine’s Dandin is a besotted judge who has to judge at all times. While judging dogs, he allows his son Léandre to marry Chicanneau’s daughter Isabelle.

DANDIN : judge,
LÉANDRE : son of Dandin, fils de Dandin.
CHICANNEAU : bourgeois.
ISABELLE : Chicanneau’s daughter, fille de Chicanneau (chinanery).
LA COMTESSE. PETIT JEAN : portier. L’INTIMÉ : secrétaire. LE SOUFFLEUR (prompt).

LA FONTAINE

L’Huître et les Plaideurs

In my opinion, the best-known Dandin is Jean de La Fontaine’s. He is featured in L’Huître et les Plaideurs (The Oyster and the Litigants). Two pèlerins find an oyster. They both claim ownership of the oyster. Perrin Dandin walks by our pèlerins who decide he should judge who is the owner of the oyster. Perrin Dandin eats the oyster and takes our pilgrims’ money.

L’Huître et les Plaideurs

Un jour deux Pèlerins sur le sable rencontrent
Une Huître que le flot y venait d’apporter :
Ils l’avalent des yeux, du doigt ils se la montrent ;
A l’égard de la dent il fallut contester.
(read more)

Pendant tout ce bel incident,
Perrin Dandin arrive : ils le prennent pour juge.
Perrin fort gravement ouvre l’Huître, et la gruge,
Nos deux Messieurs le regardant.
Ce repas fait, il dit d’un ton de Président :
Tenez, la cour vous donne à chacun une écaille
Sans dépens, et qu’en paix chacun chez soi s’en aille.
Mettez ce qu’il en coûte à plaider aujourd’hui ;
Comptez ce qu’il en reste à beaucoup de familles ;
Vous verrez que Perrin tire l’argent à lui,
Et ne laisse aux plaideurs que le sac et les quilles.
JEAN DE LA FONTAINE
Livre 9, fable 9
1678

Jean de La Fontaine.PNG

Jean de La Fontaine par Hyacinthe Rigaud, en 1690 (Wiki2.org)

The Oyster and the Litigants

Two pilgrims on the sand espied
An oyster thrown up by the tide.
In hope, both swallowed ocean’s fruit;
But before the fact there came dispute.
(read more)

Amidst this sweet affair,
Arrived a person very big,
Ycleped Sir Nincom Periwig.
They made him judge, to set the matter square.
Sir Nincom, with a solemn face,
Took up the oyster and the case:
In opening both, the first he swallowed,
And, in due time, his judgment followed.
“Attend: the court awards you each a shell
Cost free; depart in peace, and use them well.”
Foot up the cost of suits at law,
The leavings reckon and awards,
The cash you’ll see Sir Nincom draw,
And leave the parties—purse and cards.
JEAN DE LA FONTAINE
Book 9, Fable 9
1678

Image illustrative de l’article

L’Huître et les Plaideurs (Commons Wikimedia)

Conclusion

I wrote that comedy has redeeming mechanisms, such as the deceiver deceived, or trompeur trompé. In l’École des femmes, despite raising a wife, Agnès, Arnolphe loses her when she meets young Horace. Her instinct leads Agnès to fall in love with Horace and find safety in his presence. Yet, one sympathizes with Arnolphe. He loves Agnès, but he doesn’t know galanterie. The comedy ends in the traditional marriage. But comedy has more than one plot formula. Farces are circular. Dandin will forever plead his cause, but what if he had opened the bolted door when Angélique was desperate, and comforted her. Beauty loves Beast.

But suddenly I remembered the medieval soties, not to mention Reynard the Fox, its comic trial and Bruin losing the skin of his nose when it gets wedged in an opening in a log. But it’s “no skin off my nose,” as it grows back. It’s like a cartoon. Jill Mann,[2] who translated the Ysengrimus, the birthplace of Reynard the Fox, into English, compares this phenomenon to the flattened cat of cartoons who fluffs up again. In the world of cartoons, injuries may be reversible.

George Dandin lived before cartoons, but Molière knew the sotie and the cartoonish Reynard the Fox (Le Roman de Renart).

The Wikipedia entry on sotie compares the genre to carnivals. Mikhail Baktin, who studied Rabelais, identified the carnivalesque in Rabelais, a world upside down. Molière has not broken any rule. The carnivalesque is a constante in literature. However, Molière has a way of humanizing fools and vice versa. The Misanthrope is the epitome in this æsthetics.

I will make these words, my last words on George Dandin who is both right and wrong. But he is less a fool than the Sotenvilles, or is it the reverse?

By the way, “se dandiner” means to waddle and Dandin is a family name. George Dandin’s name is not allegorical.

RELATED ARTICLES

  • Reynard the Fox: Various Facets (21 April 2017)
  • The Sick-Lion Tale as Source (19 March 2017)
  • It’s no skin off my nose (6 October 2014)
  • Twelfth Night & Carnival Season (8 January 2014)
  • “The Crow and Fox:” its Dissemination (27 October 2013)
  • Beauty and the Beast (11 November 2011)

Sources and Resources

  • Wikipedia
  • Britannica
  • L’Huître et les Plaideurs is a Wikisource publication
  • La Fontaine (site officiel) FR
  • La Fontaine (site officiel) EN

____________________
[1] Mère Sotte was the papacy. Soties were banned.
[2] Jill Mann, “The Satiric Fiction of the Ysengrimus,” in Kenneth Varty (ed.), Reynard the Fox: Social Engagement and Cultural Metamorphoses in the Beast Epic from the Middle Ages to the Present (New York, Oxford: Berghahn Books, 2000), p. 11.

Love to everyone 💕

The Carnival of the Animals — Camille Saint-Saëns

L’Huître et les Plaideurs (Creighton University)

© Micheline Walker
5 June 2019
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Fables: varia

12 Sunday Mar 2017

Posted by michelinewalker in Fables

≈ 2 Comments

Tags

Aesopean, Aesopic, epimythium, fables, Isidore of Seville, Kalilah wa Dimna, Libystic, Panchatantra, promythium, Sybaritic

Pouvoir-des-Fables-

Musée Jean de La Fontaine

The Treasures of the Orient

  • The Panchatantra
  • Kalīlah wa Dimnah

Beast fables have been told or written since the dawn of times and in various societies. The same is true of beast epics, that may be called Beast fables. Ironically, colonialism, one of the darker moments  in the history of mankind, led to the discovery of some of the world’s most fundamental texts. Many of these were discovered during the British Raj and many were beast fables, such as the Panchatantra and the Hitopadesha. Scholars learned Sanskrit and translated the masterpieces of India. The Bahgavad Gita, which is not a beast fable, was translated into English by Sir Charles Wilkins. It was Mahatma Ghandi‘s “spiritual dictionary.” (See Bahgavad Gita, Wikipedia.)

However, beast literature begins with Vishnu Sharma‘s Sanskrit Panchatantra. Recent scholarship has situated the creation of the Panchatantra between 1,200 BCE and the 3rd century BCE. Given that the Panchatantra is probably rooted in an extremely old oral tradition, I doubt that it was written before the 3rd century BCE. The Panchatantra‘s sage is Bidpai or Pilpay and the purpose of the Panchatantra is the education of the prince, or worldly wisdom. These books are referred to as mirrors for princes. Seventeenth-century French fabulist Jean de La Fontaine used eleven tales Panchatantra tales were used by 17th-century French fabulist Jean de La Fontaine.

The best-known Arabic analog of the Panchatantra is the work of Persian scholar Ibn al-Muqaffa’. His translation and adaptation of the Panchatantra (meaning: five books) is entitled Kalīlah wa Dimnah, dated 750 CE. Other earlier translations or analogs were published, one of which is Borzūya‘s Middle Persian (Pahlavi) Kalīlah wa Dimnah, dated 570 CE. That translation is lost. Vishnu Sharma’s Panchatantra also inspired the Hitopadesha, a text where beasts and animals interact. It was translated into English by Charles Wilkins. The sage in the Panchatantra and Kalīlah wa Dimnah is Bidpai, or Pilpay. French Orientalist G. Gaulmin‘s Livre des lumières, ou la Conduite des roys was published in 1644, several years after The Morall Philosophie of Doni (English, 1570). Both books were the Fables of Pidpai. (See Panchatantra and Anton Francesco Doni, Wikipedia.)[1]

La Fontaine’s source, however, was 17th-century French Orientalist Gilbert Gaulmin, the author of the Livre des lumières, ou la Conduite des roys (The Book of Lights or the Conduct of Kings). (See Panchatantra, Wikipedia.) La Fontaine’s first collection of fables reflects Æsop. But his second collection (books 7 to 11), published in 1778, was influenced by Orientalist Gilbert Gaulmin’s 1644 Livre des lumières, ou la Conduite des roys. La Fontaine acknowledges indebtness to Pilpay:  “Seulement, je dirai par reconnaissance que j’en dois la plus grande partie à Pilpay, sage Indien” (Only, out to gratitude, I will say that I owe most of my fables to Pilpay, an Indian sage” (Avertissement. II.7).

The Oral and the Learned Tradition

  • Phædrus
  • Babrius

I wrote about the “oral tradition” elsewhere and mentioned it above. Æsop’s fables were transmitted orally from generation to generation, as would be the case with the Sanskrit Panchatantra. Æsop’s fables did not enter literature until Latin author Phædrus, who lived in the 1st century CE, published a written collection of Æsop’s fables, as did the Greek-speaking author Babrius (2nd century CE). Once Æsop’s fables were in written form, they had entered a “learned” tradition, but could nevertheless be retold, just as fairy tales could be retold.

La Fontaine’s sources

Several collections of Æsop’s Fables were based on either Phaedrus or Babrius or both. Jean de La Fontaine used a 1610 Latin collection of Æsop‘s Fables, entitled Mythologia Æsopica, put together by Isaac Nicolas Nevelet. However, before publishing his second collection of fables, in 1678, which contains L’Ours et l’amateur des jardins (The Bear and the Gardener), La Fontaine had become familiar with Gilbert Gaulmin 1644 Le Livre des lumières, ou la Conduite des roys, a collection of Bidpai’s fables (Pilpay) can be read it is entirety by clicking on the link (Gallica BnF). Bidpai is a sage whose fables were learned by future kings. He is the sage in the Sanskrit Panchatantra and Persian (Arabic) Kalīlah wa Dimna. His wisdom is worldly wisdom, as noted above.

800px-Syrischer_Maler_von_1354_001

The Panchatantra. An illustration from a Syrian edition dated 1354. The rabbit fools the elephant king by showing him the reflection of the moon (Caption and photo credit: Wikipedia)

Terminology

  • Æsop, Æsopic & Æsopian
  • Æsopic, Lybistic & Sybaritic

In recent years, much has been written about fables and beast epics. As a result, scholars now point to differences between Æsop’s fables. The term Æsopian refers to an oblique language. It was first used by Russian satirist Mikhail Saltykov-Shchedrin (27 January  1826 – 10 May 1889). As for Æsopic, it may refer to Æsop’s fables. One can speak of Æsopic fables.

Æsopic however has another meaning. It refers to fables that feature animals only. Fables that mix animals and human beings, such as La Fontaine’s L’Ours et l’amateur des jardins, and Æsop’s “The Bald Man and the Fly,” are called Libystic. In ancient Greece, if a fable’s dramatis personae were humans only, the fable was called Sybaritic.[2]

Isidore of Seville

Isidore of Seville (c. 560 – 4 April 636), an eminent  Father of the Church and the author of Etymologiae (origins), divided fables into Æsopic (animals) and Libystic (beasts and human beings). Isidore’s Etymologiae could be considered an aetiological text consistent with the teachings of the Church.

Fables are either Æsopic or Libystic. Æsopic fables are those in which dumb animals are imagined to have spoken with each other, or in which the speakers are things which have no soul, as cities, trees, mountains, rocks, and rivers. In contrast, Libystic fables are those in which there is verbal interchange of men with animals with men.
(Etymologiae 1.40.2) [3]

The consensus, however, is that fables are inhabited mainly by talking animals whose words may be dismissed, but have nevertheless been heard. The Church took an interest in the origins of animals. There had to be a Christian account of the creation of animals, so members of the clergy were at times naturalists. All animals had been put aboard Noah’s Ark but, in children’s literature, the Hebrew/Christian Unicorn missed the boat.

Animals belonging to the Medieval Bestiary are allegorical. They are not talking animals, except  “en son langage.”  They are allegorical rather than anthropomorphic animals.

808179587450cab1753c7ff8215ef0d4

Physiologus, Adam nomme les animaux (Adam names the animals)
Cambrai, vers 1270-1275
Douai, Bibliothèque municipale, ms. 711, fol. 17 (Photo credit: BnF) (click)

The Components of a Fable

The fable is a story, an exemplum, and the moral is the distinguishing element of fables. The moral may be an epimythium and follow the example, or story. It may also precede the story, in which case it is called the promythium. However, some fables do not have a moral, except the exemplum itself. Finally, one can give a fable a moral other than the moral ascribed by the fabulist.

Love to everyone ♥
____________________

[1]  See a review of Sir Charles North‘s The Morall Philosophy of Doni (Project Muse, University of Toronto.) 

[2] Jan M. Ziolkowski, Talking Animals: Latin Beast Poetry, 750 – 1150 (Philadelphia: University of Pennsylvania Press, 1993), pp. 18-19.

[3] Loc. cit.

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Isidore of Seville (Pinterest)

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10 March 2017
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La Fontaine & Aesop: Internet Resources

02 Thursday Mar 2017

Posted by michelinewalker in Beast Literature, classification, Fables

≈ 3 Comments

Tags

Æsop, classification, eText, fables, illustrations, La Fontaine

deco06

Walter Crane, ill. Gutenberg #25433

Æsop & La Fontaine

The sites listed below may be very useful. Posts about a particular fable may contain classification or cataloging information, but not necessarily. The Project Gutenberg has published very fine collections of Æsop’s Fables, including illustrations. La Fontaine is also online, most successfully. These collections are old, but they are the classics.

  • Æsop, Wikipedia
  • Perry Index: Æsop’s Fables
  • Laura Gibbs: mythfolkore.net/aesopica (Æsop’s Fables, various authors and collections)
  • Aarne-Thompson Classification Systems: tales and motifs AT
  • Aarne-Tompson-Uther Classification of Folk Tales ATU
1. Æsop’s Fables: a New Translation
V. S. Vernon Jones, (tr) G. K. Chesterton (intro),  Arthur Rackham (ill)
http://www.gutenberg.org/files/11339/11339-h/11339-h.htm
[EBook #11339]
 
2. Æsop’s Fables
George Fyler Townsend, translator
http://www.gutenberg.org/files/21/21-h/21-h.htm#link2H_4_0008
[EBook #21] 
 
3. Æsop’s Fables
Harrison Weir, John Tenniel and Ernest Griset, illustrators
http://www.gutenberg.org/files/18732/18732-h/18732-h.htm
[EBook #18732]
 
4. The Æsop for Children
Milo Winter, illustrator
http://www.gutenberg.org/files/19994/19994-h/19994-h.htm
[EBook #19994]
 
5. The Baby’s Own Æsop
Walter Crane, illustrator
http://www.gutenberg.org/files/25433/25433-h/25433-h.htm
[EBook #25433]
 
deco04-2

Jean de La Fontaine (1621 – 1695)

Les Fables de La Fontaine Château-Thierry (The Complete Fables FR/EN)
 
1. A Hundred Fables of La Fontaine, Percy J. Billinghurst
http://www.gutenberg.org/files/25357/25357-h/25357-h.htm
[EBook #25357]
 
2. The Fables of La Fontaine, Elizur Wright, J. W. M. Gibbs, 1882 [1841]
http://www.gutenberg.org/files/7241/7241-h/7241-h.htm
[EBook #7241]
 
3. The Fables of La Fontaine, Walter Thornbury (transl.) and Gustave Doré (illus.), 1886
http://www.gutenberg.org/files/50316/50316-h/50316-h.htm
[EBook #50316]
 
4. Fables in Rhyme for Little Folks, From the French of La Fontaine, 1918 
W. T. (William Trowbridge) Larned (trans.), John Rae, illustrator 
http://www.gutenberg.org/files/24108/24108-h/24108-h.htm 
[EBook #24108]
 
front_cover
 
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1 March 2017
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The Bear and the Gardener

28 Tuesday Feb 2017

Posted by michelinewalker in Animals in Literature, Fables, Jean de La Fontaine

≈ 9 Comments

Tags

ATU 1586, Bidpai storyteller, Gutenberg # 50316, Gutenberg #11993, Jan M. Ziolkowski, L'Ours et l'amateur des jardins, La Fontaine, Le Livre des lumières, Rumi, The Bear and the Gardener

800px-8-10-lours-et-lamateur-de-jardins

L’Ours et l’Amateur des jardins by J. J. Granville, 1838-1840 (Photo credit: Wikipedia)

Aarne-Thompson-Uther type 1586
La Fontaine (VIII.10)
Perry Index of Æsop’s Fables 525 (The Bald Man and the Fly)
Æsop’s The Bald Man and the Fly
D. L. Alishman‘s The Foolish Man (ATU 1586)
Laura Gibbs’ Bestiaria Latina (mythfolklore.net/aesopica)
Nītiśāstra Oxford Reference

—ooo—

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 (trois recueils) 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.

Nītiśāstra: the Conduct of Kings

The Hitopadesha is a collection of Sanskrit fables, 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 the Hitopadesha contain fables that are lessons for a future king (see nītiśāstra, Oxford Reference).

rumi_bear_and_sufi-1

A 1663 Indian miniature of the story from Rumi’s “Mas̱navī” (Walters Art Museum)

 

The Fly by Arthur Rackham
The Fly by Arthur Rackham
The Bald Man 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 Persian Sufi poet.

La Fontaine’s “L’Ours et l’amateur des jardins,” (The Bear and the Amateur of Gardens 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]

androcles_peruzzi

“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 fabulist Ivan Krylov
Robert Dodsley‘s Select fables of Esop and other fabulists (1764), entitled “The Hermit and the Bear”
“The Seven Wise Men of Buneyr”
Androcles and the Lion
Mary Anne Davis’ Fables in Verse: by Æsop, La Fontaine, and others, first published about 1818
Jefferys Taylor’s Æsop 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 in Facetious 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.  He had not abandoned his Æsopic source, but he had read Gilbert Gaulmin’s Le Livre des Lumières ou La Conduite des roys, a translation 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.

Love to everyone ♥

RELATED ARTICLES

  • Medieval Bestiaries: the Background (22 February 2013)

Sources and Resources 

  • L’Ours et l’amateur des jardins in French (La Fontaine)
  • The Bear and the Amateur of Gardens in English (La Fontaine)
  • The Project Gutenberg [EBook #11339] (Æsop’s Fables)
  • The Project Gutenberg [EBook #50316] (La Fontaine’s Fables)
  • Elizabeth Kolbert, Such a Stoic, The New Yorker

_______________
[1] Gutenberg [EBook #11339]
[2] Gutenberg [EBook #50316]
[3] Jan M. Ziolkowski, Talking Animals: Medieval Latin Beast Poetry, 750-1150 (Philadelphia: University of Pennsylvania Press, 1993), p. 18.

Saint-Saëns – The Carnival of the Animals – XIV. Finale
Fledermaus1990

ours-amateur-de-jardins

L’Ours et l’amateur des jardins, 1786

© Micheline Walker
28 February 2017
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It’s no skin off my nose

06 Monday Oct 2014

Posted by michelinewalker in Beast Literature, Fables

≈ 5 Comments

Tags

Bibliothèque nationale de France, Bruin the Bear, classification, It's no skin off my nose, jurisprudence, Le Jugement de Renart, Reynard's Judgement, Roman de Renart

—Le roi Noble le lion convoque la cour des animaux Manuscrit copié dans le Nord de la France, fin du XIIIe siècle BnF, Manuscrits, Français 1580 fol. 1 (Photo credit: Bibliothèque nationale de France)
—Le roi Noble le lion convoque la cour des animaux Manuscrit copié dans le Nord de la France, fin du XIIIe siècle BnF, Manuscrits, Français 1580 fol. 1 (Photo credit: Bibliothèque nationale de France)

Le Roman de Renart

The animals at Noble’s court
Noble the lion is king
Renart is the Fox
Ysengrin is the Wolf
Brun (Bruin) is the Bear
the rape of Dame Hersent, Ysengrin’s wife
Fière is the Lion’s wife
 
Aarne-Thomson classification system (ATU) type 2
Perry Index number 17
Perry Index number 24
 

The picture featured above shows the Lion king, Noble. In Branch I, of the Roman de Renart, Le Jugement de Renart[1], the various animals, barons, meet at Noble the Lion’s court that doubles up as a court of justice. Ysengrin tells about his wife Hersent who has been raped when she got stuck in a hole.  (The Roman de Renart is not in chronological order.)

The Lion does not think he can charge Renart with rape as the charge might not “stick.” There is a “history” (“branche” II)between Dame Hersent and Renart, which is known. Nevertheless, when she gets caught in a wall and Renart takes advantage of Dame Hersent, it is rape. It is in Renart’s “nature” (character) to avail himself of every opportunity.

Although a charge of “rape” might not “stick,” the other animals gathered at the Lion’s court come forward to tell Noble that Renart has wronged them time and again. For instance, he has eaten many of their relatives. Hearing their complaints, the king, Noble the lion, decides he now has sufficient reasons to have Renart brought to court, the king’s court of law. Renart’s trial and the discussion that precedes his being brought to trial is masterful. Renart’s trial is a building block in the development of European jurisprudence and has been identified as such.[2]

fr_1630_060v

Renart et Dame Hersent, br. II (Photo credit: BnF)

Le Jugement de Renart: Reynard’s Judgement

Bruin the bear is the first ambassador, the second is Tyber the cat, and the third, Grimbart the badger 
Maupertuis: Renart’s fortress
Renart the trickster
Bruin’s “nature”
Bruin loses the “skin off [his] nose”
 

Bruin the bear is the first “ambassador” to travel, on horseback, to Maupertuis, Renart’s, fortress. As you may suspect, Renart is not about to follow Bruin to court. Our red fox is the trickster extraordinaire, so he tells Bruin to put his snout down into a slit in a log that is secured by wedges. According to Renart, that is where Lanfroi the forester keeps his honey.

As it is known “by universal popular consent,” bears love honey. Our modern Winnie-the-Pooh gets stuck in a house because he has eaten so much honey he cannot get out the way he came in. He is like Æsop’s swollen fox (“The Fox and the Weasel.” Perry Index 24). To get out, Winnie-the-Pooh must first lose weight. Similarly, Bruin cannot resist looking down the opening in the oak tree he is told contains honey. That is in his “nature.”

By now, Renart is at a distance to protect himself from Lanfroi, but Bruin puts his nose inside the opening in the tree at which point the wedges are removed and he gets caught, or “coincé” (coin = wedge and corner). He sees Lanfroi and “vilains,” villagers, rushing to attack him. Therefore, knowing that he will lose his life if he does not flee, Bruin sacrifices the skin “off [his] nose,” gets on his horse, and travels back to court. When he arrives at court, he is bleeding profusely and faints. “Renart t’a mort” (Renart killed you,” says the king (br. I, v. 724).

fr_1581_008v
Le siège de Maupertuis (br. Ia) (The Siege of Maupertuis) (Photo credit: BnF)

1311471-Roman_de_Renart__Renart_assiégé_dans_sa_forteresse

Renart assiégé dans sa forteresse (Reynard besieged in his fortress) (Photo credit: BnF)

The Comic Text, or the Steamroller

Bruin seems to be suffering. However, according to Dr. Jill Mann,[3] the translator (into English) of the Ysengrimus, written in 1149 -1150, the birthplace of both Reinardus (Renart) and Ysengrimus (Ysengrin the wolf), the various animals of the Ysengrimus do not suffer.

The Ysengrimus, a 6,574-line fabliau written in Latin elegiac verses, is the Roman de Renart‘s (1274 – 1275) predecessor. Dr. Mann compares the fox and other animals to cartoons where a cat is flattened by a steamroller, but fluffs up again (Jill Mann, p. 11).

“The recrudescent power of the wolf’s skin [bear’s skin] is reminiscent of the world of the cartoon, where the cat who is squashed flat by a steam-roller, is restored to three dimensions in the next frame.” (Mann, p. 11)  

In other words, Reynard the Fox is a forgiving comic text, which allows for devilish pranks that do not harm animals and human beings. They may scream, for appearances, but they return to their normal selves.

The Roman de Renart is translated

Authorship of Ysengrimus has been challenged, but the Ysengrimus exists and it was rewritten in various European languages, the languages of the Netherlands and German, in particular. At any rate, it is of crucial importance that famed translator and printer William Caxton (c. 1415 – c. March 1492) wrote an English version of Reynard the Fox. (See William Caxton – Wikipedia, the free encyclopedia.) (This translation is available online: The History of Reynard the Fox.)

From “goupil” to “renarT” and “Renard”

Reynard the Fox had to be popular in England as otherwise the expression “it’s no skin off my nose” could not be traced back, albeit hypothetically, to the Reynard cycle. In France, the Roman de Renart was so popular that goupil, the French word for fox, was replaced by Renart, but La Fontaine uses the modern spelling: renard. Now, if the fox lost his name goupil to become Renart, the Roman de Renart may also have influenced the English language.

Given the popularity and wide dissemination of Reynard the Fox, crediting a linguistic element to Reynard the Fox makes sense. In fact, crediting a linguistic element to a popular fable often makes sense. These stories were in circulation. Persons who could not read were told about Reynard, just as they were told Jacobus de Voragine‘s Golden Legend.

The Roman de Renart as a satire

According to Wikipedia,

“Ysengrimus is usually held to be an allegory for the corrupt monks of the Roman Catholic Church. His [Ysengrimus’] greed is what typically causes him to be led astray. He is made to make statements such as “commit whatever sins you please; you will be absolved if you can pay.”[4] 

One could buy indulgences and do penance in purgatory:

“purgatory, the condition, process, or place of purification or temporary punishment in which, according to medieval Christian and Roman Catholic belief, the souls of those who die in a state of grace are made ready for heaven.”[5]

Obviously, the Roman de Renart was not written for children, but there are children’s adaptations of its many tales. In such versions, Renart does not rape Dame Hersent and when the wolf loses his tail to escape “vilains” who will kill him, he feels no pain. The Roman de Renart includes the tail-fisher motif (ATU  2; Perry Index 17 and (“The Fox with the Swollen Belly”) (Perry Index number 24). (See RELATED ARTICLES)

—ooo—

Conclusion

ATU 2: The Tail-Fisher (Aarne-Thompson-Üther classification system)
Perry Index 17 (“The Fox without a Tail”)
Perry Index 24 (“The Fox with the Swollen Belly”)
 

In A. A. Milne‘s[6] Winnie-the-Pooh, Eeyore loses a tail, which may remind one of the Tail-Fisher (ATU 2), but the tail is not severed or caught in the ice. The tail is lost but will be found. As for Bruin the bear’s nose, it will grow back.

Such is not the case with the Æsopic fox or La Fontaine “Renard ayant la queue coupée.” Besides, Bruin’s nose is caught just as Ysengrin’s tail is caught in the ice which forces him to lose it in order to survive.

There are differences between ATU 2 and our Æsopic fables as well as similarities. But what is fascinating is that Bruin’s sad encounter with Renart and Lanfroi the forester may have helped shape the English language: “It’s no skin off my nose.”

Let this be our conclusion.

Wishing all of you a good week.

Winnie-the-Pooh

Winnie-the-Pooh

RELATED ARTICLES

  • The Cat’s only Trick (10 May 2013)
  • How Eeyore loses a Tail, Painlessly and Perhaps Beautifully (5 May 2013)
  • More on the Tail-Fisher (1 May 2013)
  • Another Motif: The Tail-Fisher (29 April 2013)
  • A Motif: Getting Stuck in a Hole (16 April 2013)
  • The Velveteen Rabbit & Animism (30 April 2012)
  • Another Motif: Playing Dead (20 April 2012)
  • The Topsy-Turvy World of Beast Literature (31 October 2011)
  • Reynard the Fox: the Judgement (25 October 2011)
  • Reynard the Fox: the Itinerant (23 October 2011)

Sources and Resources

  • Le Roman de Renart (BnF) (full text in FR)
  • Caxton’s A History of Reynard the Fox can be read online
  • The Tail-Fisher is ATU type 2
  • (“The Fox without a Tail”) Perry Index 17
  • (“The Fox with the Swollen Belly”) Perry Index 24

____________________

[1] Jean Dufournet & Andrée Méline (traduction) et Jean Dufournet (introduction), Le Roman de Renart (Paris: GF Flammarion, 1985), pp 72-79.

[2] Jean Subrenat, “Rape and Adultery: Reflected Facets of Feudal Justice in the Roman de Renart,” in Kenneth Varty, ed. Reynard the Fox: Social Engagement and Cultural Metamorphoses in the Beast Epic from the Middle Ages to the Present (New York & Oxford: Berghahn, 2000), pp. 16-35.

[3] Jill Mann “The Satiric Vision of the Ysengrimus,” in Kenneth Varty, ed. op. cit, pp. 1-15.

[4] Ysengrimus, Wikipedia – the free encyclopedia.

[5] “purgatory”. Encyclopædia Britannica. Encyclopædia Britannica Online.
Encyclopædia Britannica Inc., 2014. Web. 04 oct.. 2014
<http://www.britannica.com/EBchecked/topic/483923/purgatory>.

[6] “A. A. Milne”. Encyclopædia Britannica. Encyclopædia Britannica Online. Encyclopædia Britannica Inc., 2014. Web. 05 oct.. 2014 <http://www.britannica.com/EBchecked/topic/383024/AA-Milne>.

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© Micheline Walker
5 October 2014
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