Bernard Mandeville's first extant book in English, Some Fables after the Easie and Familiar Method of Monsieur de la Fontaine, was published in 1703; it reappeared with additional fables in 1704 as Aesop Dress'd. The only previous translations from Fables into English verse appear to have been those made ten years earlier by John Dennis. Miscellanies in Verse and Prose (1693) was a curious volume of Pindaric odes, imitations of Horace, Juvenal, and Boileau, and letters that the young Dennis had written during his travels in France and Italy, including the well-known account of the "delightful horrour" and "terrible Joy" that he had experienced while crossing the Alps; there were, finally, ten fables in octosyllabic couplets—all of them translations from La Fontaine. A word about Dennis's fables may help to put Mandeville's into perspective. Their resemblance to the French originals is slight. Not La Fontaine, but Samuel Butler, presides over Dennis's fables; indeed, when Dennis discusses them in the Preface to Miscellanies, he fails to mention La Fontaine, although he devotes a large proportion of his remarks to a defense of Butler's burlesque verse, which he acknowledges as his model. But of the hordes of scribblers that followed in the wake of Hudibras, scarcely any possessed Butler's sense of satiric propriety. Where his success had been founded on the discrepancy between subject and style that is essential to burlesque, they employed his style with no regard for its suitability to their subjects. Ordinary narrative poems with no satiric intent were decked in Hudibrastic couplets for the sake of a superficial cleverness. Isgrim had all the Winter far'd So very ill, his looks Men scar'd. He had (poor Dog!) got an evil habit, Of going to Bed with the Devil a bit, So that he had contracted a meen, Which truly represented Famine. At sight of Steed that's one huge bit of Fat, Hight Isgrim's heart for joy went pit a pat. Had I not known thy Self and Kindred, Ev'n I my self should have been in dread. The Crane's arrival was opportune, Order'd for Isgrim's good by fortune. Whatever the intentions of the poet, it seems to be the property of the Hudibrastic couplet inevitably to denigrate its subject. While it is probable that Dennis intended his fables to be clever and modish, and nothing more, they turn out to be travesties of La Fontaine. Dennis was attempting to impose on the animal fable an alien style. From Aesop to Thurber, the chief strength of the fabulist has been his humility: by selecting animal stories as the guise for his moral lessons, he has hoped to disarm his readers into accepting the truth. This strategy would seem to rule out the style of low burlesque, for the impulse to this style—a dignified subject to be mocked out of its dignity—does not exist in the animal fable. In particular the Fables of La Fontaine, perhaps the most graceful, concise, and witty ever written, do not respond well to the ferocious manner of Dennis. Dennis translating La Fontaine resembles a bull in a china shop. While Mandeville is no gazelle either, he has better manners than Dennis. The Butlerisms are still present, but they are not everywhere and they are not so grotesque. The difference between Dennis and Mandeville may be merely the interval of ten years, during which the influence of Butler had faded; but this seems unlikely, since Bond cites many examples of the continuing vogue of Hudibras, even well into the 1730's. They'll give you a hundred Niceties, As Chicken Bones, boyl'd Loins of Mutton, As good as ever Tooth was put in.... And therefore let my Lord Abdomen Say what he will, we'll work for no Man. A Cat, whose Sirname pretty hard was, One Captain Felis Rodilardus.... Before the Reign of Buxom Dido, When Beasts could Speak as well as I do.... The Truth is, it would be a hard Case, If all this should not mend one's Carcass. Even these few unmistakable instances are less distracting than the ones in Dennis. Mandeville's verse is much like his prose: straightforward, downright, even in tone. Here are the first ten lines of Mandeville's "The Fox and Wolf": The Fox went on the search one Night, The Moon had hung out all her light; He sees her image in a Well; But what it was he could not tell; Gets on the Bricks to look at ease: At last concludes it is a Cheese: One Bucket's down, the other up, He jumps in that which was a-top, And coming to the Water, sees How little Skill he had in Cheese. La Fontaine has this: ... Un soir il [le loup] aperÇut La lune au fond d'un puits: l'orbiculaire image Lui parut un ample fromage. Deux seaux alternativement Puisoient le liquide ÉlÉment: Notre Renard, pressÉ par une faim canine, S'accommode en celui qu'au haut de la machine VoilÀ l'animal descendu, TirÉ d'erreur, mais fort en peine, Et voyant sa perte prochaine.... Dennis had inserted these lines in the pseudo-erudite Butlerian manner: The two large Buckets which were there, Like Pollux and like Castor were. How so pray? For 'tis devilish odd, To liken a Bucket to a God; When one came up from towards the Center, That in our upper world strait went there. These drew up turns the liquid Element, Into one got Renard, and towards Hell he went. Nearly all Mandeville's translations are, like "The Fox and Wolf," longer than their originals. The added length is partly explained by meter: Mandeville's octosyllabic line is less capacious, as a rule, than La Fontaine's flexible one. Thus, even though "The Wolf and the Lamb" moves with a speed comparable to "Le Loup et l'Agneau," Mandeville takes 34 lines to La Fontaine's 29. Une Lice Étant sur son terme, Et ne sachant oÙ mettre un fardeau si pressant, Fait si bien qu'À la fin sa Compagne consent De lui prÊter sa hutte, oÙ la Lice s'enferme. In translating, Mandeville expands these four lines to ten without special gain: A Bitch, who hardly had a day To reckon, knew not where to lay Nor any Roof to hide her Head; Desires a Bitch of the same Pack, To let her have, For Heaven's sake, Her House against her Lying-in. Th' other, who thought it was a Sin, To baulk a Wretch so near her Labour Says, Yes, 'tis at your Service, Neighbor. Perhaps it is Mandeville's plainspokenness, his determination to say all that must be said, which causes him to state explicitly things that La Fontaine left implicit. "La Cigale et la Fourmi," contrasting an irresponsible grasshopper and a provident ant, implies but subdues a contrast between art and life. Mandeville makes the contrast explicit: And now the hungry Songster's driv'n To such a state, no Man can know it, But a Musician or a Poet.... "The Lyon and the Gnat" is fairly close to its original in length (46 lines to La Fontaine's 39) and in spirit; but Mandeville does not improve his fable by supplying the adjective "silly" ("silly Spider") where La Fontaine had written "une araignÉe," or by inserting a line about the gnat's pride, "Puffed up and blinded with his glory," where La Fontaine expected his readers to discern the gnat's pride for themselves. Grizz'l [the Ass] at a distance Hears him, and asks the Dog's assistance; But he don't budge, and serves him right; Says he, I never us'd to fight Without a cause for fighting's sake.... The italicized words, entirely added by Mandeville, apparently represent his conviction that the irony of La Fontaine's fable would be intensified by the dog's sardonic comment and the translator's "serves him right." Other examples might be cited of Mandeville's explicitness. The characterizing details of some of the great fables, however, disappear in Mandeville's English. Although "The Plague among the Beasts" is faithful to the original, the tragic overtones of "Les Animaux malade de la Peste" are not recaptured; they are perhaps unrecapturable. The ironies of La Fontaine's characterization are ignored: the lion's "L'histoire nous apprend," for instance, by which the unscrupulous politician poses as a deep-browed savant; the description of the other beasts as "petits saints," and of the wolf who condemns the innocent ass as "quelque peu clerc"—these disappear. He says to his dissembling Spirit, Who are you in the Name of Evil? She answers hoarsely I'm a Devil, That carries Victuals to the Damn'd By me they are with Brimstone cramm'd. What, says the Husband, do you think Never to bring them any Drink? "Quelle personne es-tu? dit-il À ce fantÔme. —La celleriÈre du royaume De Satan, reprit-elle; et je porte À manger A ceux qu'enclÔt la tombe noire." Le mari repart, sans songer: "Tu ne leur portes point À boire?" Of the many differences between La Fontaine and Mandeville, those noticed up to this point may be blamed on the latter's incapacity. Some of the other changes may be partially justified on the grounds that through them Mandeville was deliberately trying to alter the tone of the poem, to give it an earthiness of spirit congruent with his temperament. La Fontaine's "Le Lion malade et le Renard" begins with hushed dignity: De par le roi des animaux, Qui dans son antre Était malade, Fut fait savoir À ses vassaux Que chaque espÈce en ambassade Envoyat gens le visiter.... Mandeville's translation begins: The king of Brutes sent all about, He was afflicted with the gout.... The gout is a standard comic disease which Mandeville gives to his lion to make him comically undignified. La Fontaine's lion remains dignified and restrained throughout. (The two versions of this fable are also instances of the relative capabilities of the French and the English four-stress lines.) In another fable, a tonal difference appears in some lines describing the meeting of a haggard wolf and a well-fed dog: Le Loup donc l'aborde humblement, Entre en propos, et lui fait compliment Sur son embonpoint, qu'il admire. And therefore in a humble way He gives the Dog the time o' th' Day; Talks mighty complaisant, and vents A Waggon Load of Compliments Upon his being in such a Case, His brawny Flank and jolly Face. The tone of polite gravity is gone; what remains is less succinct, but more specific, and in its way effective. When Mandeville's invention is working well, as it does in "The Wolf and Dog," it provides, in its colloquial heartiness, an adequate substitute for La Fontaine's refinement of tone and subtlety of detail. On the whole, his fables are close to their originals, especially when compared to those of Dennis, even though "the easie and familiar method of Monsieur de La Fontaine" is something that, despite his professions, Mandeville fails to reproduce. Only two years intervened between Mandeville's translations from La Fontaine (1703) and The Grumbling Hive (1705), the 433-line fable that, through the years, would grow into that great repository of social, political, and economic nonconformity, The Fable of the Bees. It is not surprising that many of the fables which Mandeville chose to translate anticipate the themes of his great work. Among these are "The Milk Woman," on the self-flatery of the egoistic dream; "The Frogs asking for a King," on the instability of human desires; "The Wolves and the Sheep," on political self-deception; "Hands, Feet, and Belly," on social interdependence; and "The Lyon grown Old," on the ultimate blow to pride. Since Mandeville would give so much space in The Fable of the Bees to his analysis of pride, So full of Pride is every Age! A Citizen must have a Page, A Petty Prince Ambassadors, And Tradesmens Children Governours; A Fellow, that i'n't worth a Louse, Still keeps his Coach and Country-house; A Merchant swell'd with haughtiness, Looks ten times bigger than he is; Buys all, and draws upon his Friend, As if his Credit had no end; Till, like the Frog, he bursts in course, And, by his empty Skin you find, That he was only fill'd with Wind. Two of the 39 fables in the collection are original productions: "The Carp" and "The Owl and the Nightingale." Both poems focus upon pride. "The Carp" tells the story of a young and inexperienced English carp who swims into foreign waters to learn "manners and arts." Warned by a herring to go home and learn first about his own country, the carp rebuffs this honest advice, takes up with fops, and is drawn into ruin before he finally returns home "as vain and ignorant, / As e'er he was before he went." The subject of the moral reflections at the end is self-delusion in the particular form of sophisticated vanity. Princes can never satisfy That Worth that rates itself too high. What pity it is! some Men of Parts Should have such haughty stubborn Hearts: When once they are courted they grow vain: Ambitious Souls cannot contain They cover it with so much Pride, So Saucy to Superiors, Impatient of Competitors, Th' are utterly untractable, And put off like our Nightingale. Many with him might have been great, Promoted Friends, and serv'd the State, That have beheld, with too much Joy, The wish'd for Opportunity; Then slipt it by their own Delays, Sloth, Pride, or other willful Ways. And ever after strove in vain To see the Forelock once again. In some respects this poem looks forward to The Fable of the Bees. Mandeville subjects the nightingale to a brief psychological analysis and looks on his failure with a blend of detached pity and satiric mordancy; he strips away the sophisticated defenses that hide the basic emotions, recommending honesty with oneself and with others; he identifies the personal interests of the members of society with the interests of the state. It remains to point out that neither here nor elsewhere in this collection does Mandeville assert that private vices are public benefits. Washington University |