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Tag Archives: John Fyler Townsend

The Fox, by “Universal Popular Consent”

25 Thursday Sep 2014

Posted by michelinewalker in Art, Beast Literature, Bestiaries

≈ Comments Off on The Fox, by “Universal Popular Consent”

Tags

Aarne-Thompson-Uther, Abstemius, art, Jan M. Ziolkowski, John Fyler Townsend, Laura Gibbs, playing dead, Pliny the Elder, Reynard the Fox cycle, the Perry Index, the theft of fish, to lick into shape

 
img4499

British Library, Sloane MS 278, Folio 53r

“A fox [above] pretends to be dead to deceive two birds into coming close enough to catch.” (fol. 53r) (Photo credit: The Medieval Bestiary) (Aarne-Thompson Classification Index, 56A)[1]

“The lion’s cubs [below] are born dead; after three days the father comes and roars over them, and brings them to life.” (fol. 96v) (Photo credit: The Medieval Bestiary)

Bodleian Library, MS. Douce 308, Folio 96v

Bodleian Library, MS. Douce 308, Folio 96v

In his Preface to Æsop’s Fables, its translator, George Fyler Townsend,[2] states that “[t]he introduction [in fables] of the animals or fictitious characters should be marked with an unexceptionable care and attention to their natural attributes, and to the qualities attributed to them by universal popular consent. The Fox should be always cunning, the Hare timid, the Lion bold, the Wolf cruel, the Bull strong, the Horse proud, and the Ass patient.” (Bold characters are mine.)

Bodleian Library, MS. Douce 366, Folio 71v

Bodleian Library, MS. Douce 366, Folio 71v

“A fox [above] runs off with a cock, while a woman carrying a distaff gestures angrily.” (fol. 71v) (Photo credit: The Medieval Bestiary)

Medieval Animal Lore

The Fox as the Devil, etc.

Townsend’s statement reflects an anthropomorphic vision of animals (humans in disguise), as in George Orwell‘s 1945 Animal Farm). In fables and in beast epics, such as Le Roman de Renart, animals are anthropomorphic. But Townsend’s comment also reflects a will to stereotype animals and transform them into allegorical creatures. In Medieval Bestiaries, they are symbols.

Medieval writers were fond of allegories, hence the questionable, but poetical, qualities bestowed on medieval beasts. The Lion is God and the Lamb, Jesus Christ. Only a virgin can catch the legendary or mythical Unicorn. (See Unicorn, Wikipedia – the free encyclopedia). The Beaver[3] eats its own testicles to avoid being caught by hunters. The fox is not only devious, but the devil himself:

“The fox represents the devil, who pretends to be dead to those who retain their worldly ways, and only reveals himself when he has them in his jaws. To those with perfect faith, the devil is truly dead.” (See David Badke or The Medieval Bestiary [bestiary.ca].)

British Library, Harley MS 4751, Folio 9r

British Library, Harley MS 4751, Folio 9r

“Hunted [above] for its testicles, it castrates itself to escape from the hunter.” (fol. 9r) (Photo credit: The Medieval Bestiary)

Exceptions to the lore, but…

There are exceptions to the lore. The real Dog is a very loyal animal. It can sniff out nearly anything or anyone. However, a real Dog does not let go of the prey it holds for the prey it might catch. In other words, the fanciful and the fantastic suffuse Medieval Bestiaries, such as the Aberdeen Bestiary or the Ashmole Bestiary (or Bestiaries). The same is true of several extraordinary medieval beasts, not to mention qualities attributed to birds, stones, and other aspects of nature. The merveilleux FR characterizes more than a thousand years of Natural Histories. It is often called le merveilleux chrétien, a Christian magical realism (the fantastic).

Writers of Medieval Bestiaries used Natural Histories such as Claudius Alienus‘ (170 CE – 235 CE) On the Nature of Animals (17 books) as their reference. Yet, these works were rooted in earlier texts, such as Herodotus‘ Histories and Pliny the Elder‘s (c. 23 CE –  24 or 25 August 79 CE) Historia Naturalis.[4] However, as we have seen, the preferred source of writers of Medieval Bestiaries was the anonymous Physiologus, which cannot be considered “scientific.” (See Manuscript shelf.)

The Naming of Reinardus/Renart

This depiction of animals seems all the more anthropomorphic when the animal is given a name. In the Ysengrimus, the Fox is called Reinardus, a Latin form of Renart, the Fox’s name in the Roman de Renart, and La Fontaine’s Renard, the current spelling. The Fox is all too human. Professor Jan M. Ziolkowski[5] writes that animals featured in the Roman de Renart are

so highly individualized that they have names, like human beings.

This comment reminds me of T. S. Eliot‘s “The Naming of Cats,” Old Possum’s Book of Practical Cats (1939). “The Naming of Cats” was a source for Andrew Lloyd Webber‘s   immensely successful musical entitled Cats (1981). (See Cats, Wikipedia – the free encyclopedia.)

Reinardus and Renart

The naming of the Roman de Renart‘s animal cast begins with the Ysengrimus (1148-1149), the birthplace of Reinardus (Latin) who becomes Renart beginning in 1274-1275, when the first “branches” of the Roman de Renart, written in “Roman,” the vernacular, were published. Animals in the Medieval Bestiary are seldom presented with animal attributes, with the probable exception of illuminations (enluminures FR).

Intertextualité

In other words, beasts inhabiting the Medieval Bestiary are stereotypes, or archetypes. Deviousness is the Fox’s main attribute, but it is a literary attribute, by “universal popular consent.” In fact, Medieval Beast literature is an example of intertextuality EN, a term coined by Julia Kristeva in 1966. Intertextuality is a theory according to which texts are rooted in an earlier text or earlier texts. One could also use the word palimpsest.

Bodleian Library, MS. Ashmole 1511, Folio 21r
Bodleian Library, MS. Ashmole 1511, Folio 21r
British Library, Royal MS 12 C. xix, Folio 6r
British Library, Royal MS 12 C. xix, Folio 6r

“Bear cubs are born as shapeless lumps of flesh, so their mother has to lick them into their proper shape.” (fol. 21r) (Photo credit: The Medieval Bestiary)

“The lion is the king of beasts.” (fol. 6r) (Photo credit: The Medieval Bestiary)

Bodleian Library, MS. Bodley 764, Folio 22v

Bodleian Library, MS. Bodley 764, Folio 22v

“Bear cubs are born as formless lumps of flesh; here [above] the mother is licking the cub into shape.” (fol. 22v) (Photo credit: The Medieval Bestiary)

British Library, Harley MS 4751, Folio 15r

British Library, Harley MS 4751, Folio 15r

“A mother bear [above] licks her cub into shape.” (Photo credit: The Medieval Bestiary)

Bibliothèque Nationale de France, fr. 1951, Folio 18r

Bibliothèque Nationale de France, fr. 1951, Folio 18r

“‘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 Fox: “Licking into Shape”

natural histories
licking into shape (Pliny the Elder)
 

Pliny the Elder

In fables and the Reynard the Fox cycle, Renart’s main fictitious characteristic is his devious nature, an attribute bestowed upon him by humans and which he possesses in fables, beast epics, medieval bestiaries, and in Natural Histories, by “universal popular consent.”

Licking into Shape

Pliny the Elder, however, does not mention deviousness with respect to the fox. What Pliny reveals is the birth of incomplete offspring that have to be licked into shape. I have yet to find an image of the Fox licking its offspring into shape, but Bears and Lions also lick their incomplete progeny into shape. (See Fox, in The Medieval Bestiary.) Although this characteristic, i.e. licking into shape, was noted in Pliny the Elder’s Naturalis Historia, or Natural History (published c. 77– 79 CE), it may have entered animal lore long before Pliny was born.

As noted above, I have not found an image of the Fox licking unfinished foxes into shape, but I have found images of Bears licking their cubs into shape and Lions breathing life into lions born dead.

fr_1580_048

Le Roman de Renart, Renart et Tiécelin le corbeau (Reynard and Tiécelin the crow), br.II, Bibliothèque nationale de France (you may click this link)

The Fox Playing Dead to Obtain Food

Renart et les anguilles (br. III) (Reynard and the eels)
Æsop’s “The Dog and the Fox Who Played Dead” (ATU 56A)
Laurentius Abstemius 146 
 

Animal “lore” also presents a second image of the Fox. We have seen that in “The Crow and Fox” (« Le Renard et le Corbeau, » (La Fontaine I.3) the fox flatters the crow into singing and dropping its dinner. But the literary fox also plays dead to catch food, which is yet another manifestation of the fox’s deceptive literary “nature.” The theft of fish is motif number 1 in the Aarne-Thompson-Üther classification system.

Previously, Isidore of Seville (7th century CE) had written about foxes that they were “deceptive animals.” As for Bartholomeus Anglicus (13th century), he had described the fox as “a false beast and deceiving” that “makes believe it is dead in order to catch food.” (ATU 105)

The fox also plays dead in Laura Gibbs’ Bestiaria Latina:

  • Æsop’s “The Dog and the Fox Who Played Dead,” (ATU 5A) and in
  • Abstemius 146, the pseudonym of Lorenzo Bevilaqua.

On Abstemius

Abstemius is the author of the Hecatomythium (A Hundred Fables). Abstemius’ real name was Lorenzo Bevilaqua. He was a professor of literature at Urbino in the 15th century. He published the Hecatomythium, (A Hundred Fables) in 1495, followed by 97 fables, the content of his 1499 Hecatomythium Secundum, published in Venice in 1499. Hecatomythium is a Greek word, but Abstemius wrote in Latin. (See Laurentius Abstemius, Wikipedia – the free Encyclopedia.)

Conclusion

Several Natural Histories were written in Greco-Roman Antiquity, going back to Herodotus‘ Histories. Herodotus described the crocodile, the hippopotamus and phoenix. Many Natural Histories were also published in the early Middle Ages.

However, animals dwelling in

  1. fables;
  2. in beast epics, such as the Reynard the Fox cycle;
  3. in Medieval Bestiaries;
  4. and in Natural Histories are not zoological creatures, but the denizens of literature.

They possess qualities attributed to them “by universal popular consent,” which, in the Middle Ages, may have been the consent of Christian “naturalists,” some of whom were monks and scribes.

The fox, a beloved rascal, was the devil himself. Besides, we owe fox “lore” at least two English expressions: to “lick into shape” and “sour grapes.”

I apologize for my tardiness and send all of you my kindest regards. ♥

RELATED ARTICLES

  • Dogs, a long time ago… (12 September 2014)
  • The Dog that dropped the Substance for the Shadow (10 September 2014)
  • Aesop & La Fontaine Online…  (8 September 2014) list
  • Aesop’s “The Boy Bathing” (5 September 2014)
  • La Fontaine’s the “Fox and Grapes” (20 September 2013)
  • Another Motif: The Tail-Fisher (29 April 2013)
  • Another Motif: Playing Dead (20 April 2013)
  • Reynard the Fox, the Itinerant (24 October 2011)

Sources and Resources

  • Aarne-Thompson-Üther classification system (motif index)
  • Perry Index: index of Æsop’s Fables
  • Le Roman de Renart (Renart et les anguilles [Renart and the eels]) (br. III; ATU 1)
  • Mythologia Æsopica (mythfolklore.net)
  • Bestiaria Latina (Laura Gibbs)
  • The Bern Physiologus Codex Bongarsianus 318
  • The Medieval Bestiary (http://bestiary.ca) (David Badke)

____________________

[1] The Aarne-Thomson classification system (motif index) was modified by Hans Jorge Üther, hence the initials ATU.

[2] George Fyler Townsend, Æsop’s Fables, Project Gutenberg [EBook #21]. Third paragraph.

[3] Æsop’s fables have been indexed by Ben Edwin Perry (1892–1968). “The Beaver” is Perry Index 118.

[4]  Pliny the Elder died in the eruption of Vesuvius.

[5] Jan M. Ziolkowski, Talking Animals: Medieval Latin Beast Poetry, 750 – 1150 (Philadelphia: University of Pennsylvania Press, 1993), p. 3.

 Museum Meermanno, MMW, 10 B 25, Folio 13v

Museum Meermanno, MMW, 10 B 25, Folio 13v

© Micheline Walker
25 September 2014
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The Cat and the Fox Revisited

12 Sunday May 2013

Posted by michelinewalker in Fables

≈ 2 Comments

Tags

Aesop's Fables, Château Thierry, intertextualité, Jean de La Fontaine, John Fyler Townsend, John Rae, Milo Winter, Robert Thomson, The Cat and the Fox, W. T. Larned

The Cat and the Fox,  by John Rae
The Cat and the Fox, by John Ray

Gutenberg’s Æsop: EBook #19994

The translation I used for Jean de La Fontaine‘s (8 July 1621 – 13 April 1695) ‟The Cat and the Fox,” is Gutenberg’s EBook #19994 entitled The Æsop for Children and illustrated by Milo Winter (7 August 1888 – 1956).   I made a mistake.  I scrolled down to page 88 and found a fable entitled ‟The Cat and the Fox.” Usually, Æsop’s cat and fox fable is entitled ‟The Fox and the Cat.”  I have not found the name of the translator of Gutenberg’s The Æsop for Children, but the correct illustration is the following by Milo Winter.  In order to read Gutenberg’s translation of Æsop, click on ‟The Cat and the Fox.”

Le Chat et le Renard, by Milo Winter

Le Chat et le Renard, by Milo Winter

Gutenberg’s Jean de La Fontaine: EBook #24108

The Gutenberg project is preparing an EBook edition of Jean de La Fontaine’s Fables in French: EBook #17941.  However, its current translation of fables by La Fontaine is Gutenberg EBook #24108, translated by William Trowbridge Larned and its illustrator is John Ray‘s.  EBook #24108 is entitled Fables in Rhyme for Little Folks, from the French of La Fontaine and it is a selection of La Fontaine’s fables.  One can read W. T. Larned’s translation of Le Chat et le Renard (IX, 14, 1678) by clicking on The Cat and the Fox.

I have corrected the blog I posted on 10 May 2013, but have posted the semicircular picture again, at the top of this post, giving credit to its illustrator: John Ray.  However, there are three more illustrations by John Ray, the last of which is Reynard the Fox‘s tombstone.

3,23,33,4

La Fontaine translated by Robert Thomson

William Trowbridge Larned translated Gutenberg’s EBook #24108, a selection of Jean de La Fontaine’s fables and this selection includes the ‟The Cat and the Fox,” by La Fontaine.  However, there are several translations on La Fontaine’s fables one of which is by Robert Thomson (19th century).  One can access Thomson’s translation of 10 of La Fontaine 12 books of fables by using the Château Thierry site, named after La Fontaine’s house: http://www.la-fontaine-ch-thierry.net/fablanglais.htm and the lafontaine.net: http://www.lafontaine.net/index.php are excellent sources of information on La Fontaine: the fables, the illustrators, the translators, etc.

Retellings and Translations of La Fontaine

Retelling and translating La Fontaine is a major endeavour.  According to Wikipedia, with respect to mastery of the French language, Jean de La Fontaine has only been surpassed by Victor Hugo, but barely.  There may be simplified and more modern retellings of La Fontaine’s fables, but I know of none.  I would have to access a catalogue of current children’s literature rooted in La Fontaine.  But I will not investigate the matter.

As for translating La Fontaine, it is also very difficult.  A literal translation is almost impossible.  One has to rewrite La Fontaine.   Moreover, one is faced with instances of intertextualité.  These are difficulties Robert Thomson encountered when he translated The Cat and the Fox.

An Instance of Intertextuality (EN)

The term may seem daunting, but intertextualité (FR) occurs when a text refers to another text.  For instance, La Fontaine calls both the cat and the fox ‟Tartufs” and ‟archipatelins.”  The name ‟archipatelins” is a reference to the anonymous Farce de Maître Pierre Pathelin.  Maître Pierre Pathelin is a lawyer.  La Fontaine was not very kind to lawyers.

As for Tartuffe, shortened in La Fontaine so a syllable could be removed[i], it is the title of a play by Molière (baptised January 15, 1622 – February 17, 1673), first performed in 1664.  After Tartuffe premiered, further performances were cancelled by Louis XIV, a supporter and friend of Molière.  In all likelihood, Louis was following the advice of the Archbishop of Paris, Paul Philippe Hardouin de Beaumont de Péréfixe.  It was written and performed in 1667, but the dévots, probably members of the Compagnie du Saint-Sacrement, remained hostile.  There was a third and final revision of Tartuffe, performed in 1669.  The full title of the play is Tartuffe ou l’Imposteur: the Impostor.  

The world has many impostors, but Tartuffe, the eponymous main character of the play, uses false devotion to defraud a tyrannical pater familias.  This is the mask, the faux-dévot, Renart uses to escape a death sentence.  In William Trowbridge Larned‘s translation, Gutenberg’s EBook #24108, the fox is called Reynard.  It is also called Reynard in Robert Thomson’s translation.  As for La Fontaine, his fox is ‟le renard” spelled with a ‘d’ rather than a ‘t,’ as in the Roman de Renart, but his cat and fox are like ‟nice little saints,” going on a ‟pilgrimage.”  (‟Comme beaux petits saints, S’en allaient en pèlerinage”.)  The translators give us an indication of the popularity of Reynard the Fox.  But there is filiation between Renart, who pretends he is leaving for the Crusades, and our cat and fox, ‟nice little saints” off on a ‟pilgrimage.”

So our Gutenberg’s EBook #24108, is a translation and adaptation, by W. T. Larned, of a selection of fables written by La Fontaine and illustrated by John Ray.  To read the text, click on The Cat and the Fox.

As for our EBook #19994, it seems an anonymous translation and adaptation of fables by Æsop.  However the translator could be G. F. Townsend.  There is or will be a Gutenberg publication of Æsop by Townsend, but it isn’t EBook #19994.  My own Æsop is a translation and adaptation by G. F. Townsend.

Fortunately, the mistake I made did not affect my brief interpretation of the fable about the cat and the fox.  However, it had to be corrected and my readers had to know the post was as accurate as it could be.

______________________________

[i] (C’é/ taient/ deux/ vrais/ Tar/ tufs,// deux/ ar/ chi/ pa/ te/ lins.) = 12 feet (pieds).  We have an alexandrin with a césure // after 6 pieds.  Alexandrine verses have twelve pieds.

EBook #19994 Æsop The Cat and the Fox (EN)
EBook #24108 La Fontaine The Cat and the Fox (EN)
http://www.la-fontaine-ch-thierry.net/fablanglais.htm Robert Thomson (EN)
http://www.lafontaine.net/index.php La Fontaine (FR)
http://www.mythfolklore.net/aesopica/ is my main Æsopica site
The image below is by Milo Winter 
 
title_thMicheline Walker©
May 12, 2013
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Beethoven
Für Elise
Ivo Pogorelić (piano) 
 
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