Le Roman de Renart is a mock-epic. It is the underside of the chansons de geste and courtly love. This post excludes courtly literature to concentrate on France’s first and most important chanson de geste, the anonymous Chanson de Roland. Roland, King Charlemagne‘s nephew, and his twelvePaladinswere defeated at the Battle of Roncevaux (778). Roland died.
It has been said that the Chanson de Roland is now forgotten. The Internet tells another story. It is still the subject matter of masterpieces of European literature. As we saw in my last post, Roland is Ludovico Ariosto‘s masterpiece Orlando Furioso. The Chanson de Roland may at times have been put aside, but Orlando Furioso has endured and inspired several authors down to this very day. Wikipedia’s entry on Orlando Furioso is a who’s who chronicling the arabisation of North Africa and the decline of Eastern Christianity rooted in the Fall of Constantinople to the Seljuq Turks on 29 May 1453.
The Millet protected Christians under Ottoman Sultan Mehmed II, called the Conqueror, but Anatolia was not a Muslim country before the fall of Constantinople. The Ottoman Empire was defeated during World War I and dissolved under the terms of the Treaty of Sèvres.
Ruggiero rescuing Angelica by Gustave Doré(Wikipedia)
El Cantar de Mio Cid is a celebration of the Reconquista. The Moors were in the Iberian Peninsula from 711 until 1492. In literature, el Cid is also Pierre Corneille’s Le Cid (1936). The play was produced shortly after Richelieu founded the Académie-Française. Le Cid, a very successful play, created the first querelle. It violated the rule of the three unities: time (24 hours), action (minimum) and place (single). Rodrigue, Le Cid, succeeds in pushing back thousands of Moors.
The Crusades are the backdrop to Le Roman de Renart. Crusaders aimed to recover the Holy Land from Islamic Rule. (See Crusades, Wikipedia.) Renart talks himself out of a death sentence by claiming he must go to the Near East and expiate before he is put to death.
According to The New Yorker‘s Robin Wright, Christians are leaving the Near East. The Coptic Church was founded in 42 CE (Christian era).
Livre d’images de madame Marie Hainaut, vers 1285-1290 Paris, BnF, Naf 16251, fol. 22v. La naissance du Christ est annoncée aux bergers, aux humbles. “Et voici qu’un ange du seigneur leur apparut [.]. Ils furent saisis d’une grande frayeur. Mais l’ange leur dit : “Ne craignez point, car je vous annonce une bonne nouvelle [.]” (The Birth of Christ announced to the Shepherds) (Photo credit: the National Library of France [BnF])
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Introduction
I am providing you with a list of natural historians. There are other historians than those I have listed. Moreover, some of the authors of Medieval Bestiaries were historians. My sources are the Medieval Bestiary and Wikipedia.
The Contents of Natural Histories
Nature included not only animals, plants, flowers, but “the moon, stars, and the zodiac, the sun, the planets, the seasons and the calendar[.]” (Vincent de Beauvais). I have already noted that our humble calendars were cultural monuments. Jean de France’s Livre d’heures (Book of Hours) is probably the chief example of humanity’s need to chronicle its hours and the labours of the months. Les Très Riches Heures de Jean de France, Duc de Berry and the Book of Kells are genuine treasures. The beauty of the Book of Kells never ceases to amaze me. It is always new. As for Jean de France, Duc de Berry’s Livre d’heures, it is also an extremely beautiful book and it features the zodiac, thereby attesting to continuity between “paganism” and Christianity.
The Testimonial of Explorers: Marco Polo
The authors of the Natural Histories relied to a large extent on the testimonial of earlier natural historians, which did not make for accuracy, but was acceptable in the Middle Ages. Predecessors were masters one strove to equal. Marco Polo‘s (15 September, 1254 – 8–9 January, 1324) Book of the Marvels of the World (Le Livre des merveilles du monde), c. 1300,was also a source for natural historians who lived during Marco Polo’s lifetime and afterwards.
Marco Polo, however, did not have a camera and it would appear that few artists accompanied him. His descriptions could therefore be edited. Discovering trade routes, the silk road, was a more important mission for him than cataloging animals. Last September (2014),it was suggested that Marco Polo discovered America. (See The Telegraph.)
The Bestseller of the Middle Ages: The Golden Legend
Although Natural Histories listed mythical animals and much lore, I would not dismiss the accounts of the natural historians of Greece, Rome, early Christianity, and the Christian Middle Ages. Their books reveal various steps in our history. For instance, the bestseller of the Middle Ages was Jacobus de Voragine’s (c. 1230 – 13 or 16 July 1298) Golden Legend,which contained mostly inaccurate hagiographies (lives of saints). Although it was rather fanciful, it served as a mythology and humans need mythologies. They need to trace their roots.
Claudius Alienus’ On the Characteristics of Animals is available in print: Book 1, Book 2. But it may be read online at Internet Archive (Book 1, Book 2, Book 3). So are other books. For my purposes, On the Characteristics of Animals (EN) was extremely useful. It is the natural history I used when I prepared my course on Beast Literature.
Beatus de Saint-Sever. Manuscrit copié à Saint-Sever, XIe siècle, avant 1072 BnF, Manuscrits, Latin 8878 fol. 14 (An “historiated” letter: note the “eternal” knots andRenart standing on its back legs.) (Photo credit: the National Library of France [BnF])
Guillaume de Machaut, Rondeaux. Manuscrit copié à Reims, vers 1373-1377. BnF, Manuscrits, Français 1584 fol. 478 (Renart sits inside an historiated initial.) (Photo credit: BnF)
Hrabanus Maurus (c. 780-856), Archbishop of Mainz, De rerum naturis (On the Nature of Things), or De universo, an encyclopedia in 22 books, written between 842 and 847);
Lambert of Saint-Omer (c. 1061 – 1250), Liber floridus (“book of flowers”), Le Livre fleurissant en fleurs;
Lucan (3 November 39 CE – 20 April 65 CE), Roman, Pharsalia (unfinished);
Jacob van Maerlant (c. 1235 – 1291), greatest Flemish poet of the Middle Ages, Der Naturen Bloeme, a translation in Middle Dutch of Thomas of Cantimpré’s Liber de Natura Rerum;
Konrad von Megenberg (early 14th century), Bavaria, studied in Paris, Das Buch der Natur, his source was Thomas of Cantimpré;
Pliny the Elder (23 CE – 24 or 25 August 79 CE), Naturalis Historia (mentioned below);
Strabo (63/64 BCE – c. 24 CE), Greek, Geographica;
Theophrastus (c. 370 – 285 BCE), Enquiry into Plants (9 books), On the Causes of Plants (six books) (Theophrastus will be discussed separately);
Thomas of Cantimpré (early 13th century, Brussels), Liber de Natura Rerum (19 books in 1228, 20 books in 1244);
Vincent of Beauvais (c. 1190 – 1264?), a French Dominican friar, Speculum [mirror] naturale (His Speculum Maius was the main encyclopedia used in the Middle Ages.).
My list is the Medieval Bestiary‘s list. It can be found by clicking on Bestiary.ca. The following authors are fascinating:
Pliny the Elder (23 CE – 79 CE) wrote a Naturalis Historia, a History of Nature. Pliny died in the eruption of Vesuvius, on 24 August 79 CE. Accounts differ. Pliny the Elder may have been studying the eruption, but he was also trying to rescue friends. Pliny the Younger, Pliny the Elder’s nephew, wrote two letters on the eruption of Vesuvius that he sent to Tacitus. Pliny the Younger was a witness to the eruption of Vesuvius, but survived. (See Pliny the Elder, Pliny the Younger, and Tacitus, Wikipedia – the free encyclopedia.)
Claudius Alienus (c. 175 – c. 235 CE) known as Aelian, is the author of On the Characteristics of Animals. Aelian, however, used written sources, one of which was Pliny the Elder’s Naturalis Historia. Aelian told how beavers castrate themselves to escape hunters. As mentioned above, Aelian’s On the Characteristics of Animals is an Internet Archive publication Book 1, Book 2, Book 3. (See Claudius Alienus, Wikipedia – the free encyclopedia.)
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 Fable
One particular collection of fables, the Ysopet-Avionnet, was used in the schools of medieval France and continued to be published for centuries (see “The Cock and the Pearl,” La Fontaine cont’d). The word “Ysopet,”[1] was a diminutive for “a collection of fables by Ésope,” or Æsop. The term Ysopet, or Isopet, was first used to describe a collection of 102 fables by Marie de France (late 12th century), written in Anglo-Normanin octosyllabic couplets. As for the word Avionnet, it was derived fromAvianus(c. 400 CE), the name of a Latinwriter of fableswhose fables belong to theBabrius(Greek) tradition and “identified as a pagan.” (SeeAvianus, Wikipedia – the free encyclopedia). The goal of fabulists was the Horatian “to inform or delight.” Horace advocated a mixture of both: information and pleasure.
Beast Literature and Christianity
Medieval Bestiaries
the Moral
legendary or mythical animals
St. Augustine
Bestiaries differ from fables in that they contain a Christian moral/ allegory, but like fables, they are a form of instruction. The fox is the devil, and the lamb, Christ, etc. However, Bestiaries closely resemble fables because both genres feature animals and are more or less a form of teaching. The presence of animals sets a distance between the reader and the teaching provided by a fable or a bestiary. The moral is instructive in both genres, but not directly. The animal functions as a buffer.
Moreover, as we have seen, the attributes of animals were defined by “universal popular consent.” Such was particularly the case with Medieval Bestiaries. Animals dwelling in fables and Bestiaires are neither zoological animals, nor humans in disguise. They are allegorical and most are zoomorphic, especially Christian Medieval Bestiaires. (See The Medieval Bestiary, David Badke, ed.)
Interestingly, Medieval Bestiaries feature a large number of legendary or mythical animals. The better-known are the Unicorn, the Dragon, the Griffin and the Phoenix, but Christian Medieval Bestiaries featured several other fantastical beasts, now mostly forgotten. It would be my opinion that Christianity had its prerogatives and that the relatively new Church needed several animals to exemplify human and sinful conduct.
Moreover, many Natural Historians were Christians. At any rate, the Bonnacon shown below was not exactly real and its manners were questionable.
Kongelige Bibliotek, Gl. kgl. S. 1633 4º, Folio 10r
“A beast like a bull, that uses its dung as a weapon.” (F 10r)(Photo credit:The Medieval Bestiary)
This kind of truth is what I have grown to describe as “poetical” truth (my term).
Bestiaires d’amour
However, some Medieval Bestiaries were love Bestiaries and were therefore associated with courtly love and the very popular Roman de la Rose. The Roman de la Rose, authored by Guillaume de Lorris (c. 1200 – c. 1240) and Jean the Meun(g) (c. 1240 – c. 1305), was allegorical:
“At various times in the poem, the “Rose” of the title is seen as the name of the lady, and as a symbol of female sexuality in general. Likewise, the other characters’ names function both as regular names and as abstractions illustrating the various factors that are involved in a love affair.” (See Roman de la Rose, Wikipedia.)
In my last post, I featured a lion belonging to a Bestiaire d’amour. It was breathing life into dead offspring. This is what a lady was to do to revive a man after lovemaking, or “petite mort.” Petite mort is an orgasm. The symbolism attached to Beasts dwelling in Love Bestiaries (Bestiaires d’amour) was, therefore, less Christian than the symbolism of animals inhabiting other Bestiaries. The most famous Love Bestiary is Richard de Fournival‘s (1201 – ?1260).
Bibliothèque Nationale de France, fr. 1951, Folio 18r (Richard de Fournival)
“‘le lyon [above] qui fait revivre ses lyonciaus’ – The lion revives its dead cubs. In the Bestiaire d’amour the man says that in the same way the woman can revive him from his love-death.” (fol. 18r)(Photo credit: BnF)
The courtly love traditional therefore incorporated animal lore, just as it included the lyrical poems of troubadours, trouvères, the Minnesingers, and lyric poets associated with movements such as trobadorismo or trovarismo. By the way, there were women troubadours: the Trobairitz.
Jan M. Ziolkowski writes that “beasts override genre.”[2] He does so on page 1 of his Introduction to Talking Animals). Professor Ziolkowski is perfectly right. In Medieval Bestiaries, beasts were mostly the same from genre to genre: fables, Medieval Bestiaries and the satirical Roman de Renart. Beasts even override paganism and Christianity as well as the Old and the New Testaments. After all, Christmas replaced the pagan Roman Saturnalia. There had to be a feast on the day of the longest night.
To return to “beast literature” (Ziolkowski, p. 1), “The Dog and its Reflection” is included in the Æsopic corpus (Perry Index 133)[3] and is also a fable told in Kalīlah wa Dimnah, and, according to one source, it is included in Le Livre des Lumières or Les Fables de Pilpay, philosophe indien, ou la conduite des rois (a 1698 edition [1644]), Æsop was a Levantin, i.e. from the Levant. With respect to fables, West meets East.
Kalīlah wa Dimnah is an Arabic rendition, by Persian scholar Ibn al-Muqaffa’, of the Sanskrit Panchatantra and Jean de La Fontaine, the author of Le Chien qui lâche sa proie pour l’ombre (1.VI.17), read fables by Pilpay. Yet, the Christian Medieval Bestiary tells that dogs leave the prey they have caught for a prey they may not catch. It may be a mere shadow.
When I was assigned a course on best literature, I divided my material in the following the following genres, roughly speaking:
fables (Æsop and retellers),
beast epics (Reynard the Fox and fabliaux),
the Medieval Bestiaries (The Ashmole Bestiary, etc.),
and Natural Histories (The Physiologus, etc.), yet to be listed.
However, I had to mention mythological beasts, lycanthropes, and also discussed children’s literature. Kenneth Grahame created a “reluctant dragon,” and the use of a toad as the protagonist of The Wind in the Willows made for an upside-down-world, a mundus inversus.
Moreover Æsop, who lived in Greece, was a “Levantin.” There is an Eastern tradition to Æsop’s fables even though, according to some sources, there never lived an Æsop. I was on sabbatical writing a book on Molière when I was assigned a course on Beast literature. I could not refuse to teach it. I therefore joined the International Reynard Society and gave a paper at the forthcoming meeting of the Society, in Hull, England.
A Dutch colleague steered me in the right direction, but the course nevertheless ended my career as a teacher. Would that I could have changed the course into animals in Charles Perrault’s Contes de ma mère l’Oye and Madame de Villeneuve’s La Belle et la Bête, but someone else was teaching a course on fairy tales. Beast literature includes fairy tales.
I would like to wish all of you a very Happy Easter. To the left, you will find a fanciful and unfinished painting. I did it without a model and it is poorly photographed. But, it is colourful and depicts Easter in a humble way.
Today, I hope to go to Mass at Saint-Benoît-du-Lac. I am privileged in that I live a short drive away from a Benedictine Abbey. Two of the Monks are excellent organists, so I sit near the organ and I listen to Gregorian Chant.
Saint Benedict Abbey, Saint-Benoît-du-Lac, taken on June 8, 2008. Uploaded to Flickr by its author, colros (Colin Rose), under the Creative Commons Attribution-Share Alike 2.0 Generic license. Français : Abbaye de Saint-Benoît-du-Lac (Photo credit: Wikipedia)
St. George Church in Tanta, Egypt, after a suicide bombing on April 9th.
