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Capítulo 1 - Parte 1
THE FLY AND THE GAME.
A knight of powder-horn and shot
Once fill'd his bag--as I would not,
Unless the feelings of my breast
By poverty were sorely press'd-With birds and squirrels for the spits
Of certain gormandizing cits.
With merry heart the fellow went
Direct to Mr. Centpercent,
Who loved, as well was understood,
Whatever game was nice and good.
This gentleman, with knowing air,
Survey'd the dainty lot with care,
Pronounced it racy, rich, and rare,
And call'd his wife, to know her wishes
About its purchase for their dishes.
The lady thought the creatures prime,
And for their dinner just in time;
So sweet they were, and delicate,
For dinner she could hardly wait.
But now there came--could luck be worse?-Just as the buyer drew his purse,
A bulky fly, with solemn buzz,
And smelt, as an inspector does,
This bird and that, and said the meat-But here his words I won't repeat-Was anything but fit to eat.
'Ah!' cried the lady, 'there's a fly
I never knew to tell a lie;
His coat, you see, is bottle-green;
He knows a thing or two I ween;
My dear, I beg you, do not buy:
Such game as this may suit the dogs.'
So on our peddling sportsman jogs,
His soul possess'd of this surmise,
About some men, as well as flies:
A filthy taint they soonest find
Who are to relish filth inclined.
THE DOG AND CAT.
A dog and cat, messmates for life,
Were often falling into strife,
Which came to scratching, growls, and snaps,
And spitting in the face, perhaps.
A neighbour dog once chanced to call
Just at the outset of their brawl,
And, thinking Tray was cross and cruel,
To snarl so sharp at Mrs. Mew-well,
Growl'd rather roughly in his ear.
'And who are you to interfere?'
Exclaim'd the cat, while in his face she flew;
And, as was wise, he suddenly withdrew.
It seems, in spite of all his snarling,
And hers, that Tray was still her darling.
THE GOLDEN PITCHER.
A father once, whose sons were two,
For each a gift had much ado.
At last upon this course he fell: 'My sons,' said he, 'within our well
Two treasures lodge, as I am told;
The one a sunken piece of gold,-A bowl it may be, or a pitcher,-The other is a thing far richer.
These treasures if you can but find,
Each may be suited to his mind;
For both are precious in their kind.
To gain the one you'll need a hook;
The other will but cost a look.
But O, of this, I pray, beware!-You who may choose the tempting share,-Too eager fishing for the pitcher
May ruin that which is far richer.'
Out ran the boys, their gifts to draw:
But eagerness was check'd with awe,
How could there be a richer prize
Than solid gold beneath the skies?
Or, if there could, how could it dwell
Within their own old, mossy well?
Were questions which excited wonder,
And kept their headlong av'rice under.
The golden cup each fear'd to choose,
Lest he the better gift should lose;
And so resolved our prudent pair,
The gifts in common they would share.
The well was open to the sky.
As o'er its curb they keenly pry,
It seems a tunnel piercing through,
From sky to sky, from blue to blue;
And, at its nether mouth, each sees
A brace of their antipodes,
With earnest faces peering up,
As if themselves might seek the cup.
'Ha!' said the elder, with a laugh, 'We need not share it by the half.
The mystery is clear to me;
That richer gift to all is free.
Be only as that water true,
And then the whole belongs to you.'
That truth itself was worth so much,
It cannot be supposed that such.
A pair of lads were satisfied;
And yet they were before they died.
But whether they fish'd up the gold
I'm sure I never have been told.
Thus much they learn'd, I take for granted,-And that was what their father wanted:-If truth for wealth we sacrifice,
We throw away the richer prize.
PARTY STRIFE.
Among the beasts a feud arose.
The lion, as the story goes,
Once on a time laid down
His sceptre and his crown;
And in his stead the beasts elected,
As often as it suited them,
A sort of king pro tem.,-Some animal they much respected.
At first they all concurr'd.
The horse, the stag, the unicorn,
Were chosen each in turn;
And then the noble bird
That looks undazzled at the sun.
But party strife began to run
Through burrow, den, and herd.
Some beasts proposed the patient ox,
And others named the cunning fox.
The quarrel came to bites and knocks;
Nor was it duly settled
Till many a beast high-mettled
Had bought an aching head,
Or, possibly, had bled.
The fox, as one might well suppose,
At last above his rival rose,
But, truth to say, his reign was bootless,
Of honour being rather fruitless.
All prudent beasts began to see
The throne a certain charm had lost,
And, won by strife, as it must be,
Was hardly worth the pains it cost.
So when his majesty retired,
Few worthy beasts his seat desired.
Especially now stood aloof
The wise of head, the swift of hoof,
The beasts whose breasts were battle-proof.
It consequently came to pass,
Not first, but, as we say, in fine,
For king the creatures chose the ass-He, for prime minister the swine.
'Tis thus that party spirit
Is prone to banish merit.
THE CAT AND THE THRUSH.
A thrush that sang one rustic ode
Once made a garden his abode,
And gave the owner such delight,
He grew a special favourite.
Indeed, his landlord did his best
To make him safe from every foe;
The ground about his lowly nest
Was undisturb'd by spade or hoe.
And yet his song was still the same;
It even grew somewhat more tame.
At length Grimalkin spied the pet,
Resolved that he should suffer yet,
And laid his plan of devastation
So as to save his reputation;
For, in the house, from looks demure,
He pass'd for honest, kind, and pure.
Professing search of mice and moles,
He through the garden daily strolls,
And never seeks our thrush to catch;
But when his consort comes to hatch,
Just eats the young ones in a batch.
The sadness of the pair bereaved
Their generous guardian sorely grieved.
But yet it could not be believed
His faithful cat was in the wrong,
Though so the thrush said in his song.
The cat was therefore favour'd still
To walk the garden at his will;
And hence the birds, to shun the pest,
Upon a pear-tree built their nest.
Though there it cost them vastly more, 'Twas vastly better than before.
And Gaffer Thrush directly found
His throat, when raised above the ground,
Gave forth a softer, sweeter sound.
New tunes, moreover, he had caught,
By perils and afflictions taught,
And found new things to sing about:
New scenes had brought new talents out.
So, while, improved beyond a doubt,
His own old song more clearly rang,
Far better than themselves he sang
The chants and trills of other birds;
He even mock'd Grimalkin's words
With such delightful humour that
He gain'd the Christian name of Cat.
Let Genius tell in verse and prose.
How much to praise and friends it owes.
Good sense may be, as I suppose,
As much indebted to its foes.
* * * * *
In 1844 Mr. Wright wrote the Preface to the first collected edition of the works of the poet J. G. Whittier; and soon after he seems to have become completely absorbed in politics, and in the mighty anti-slavery struggle, which constituted the greater part of the politics of the
United States in those and many succeeding years. He became a journalist in the anti-slavery cause; and, in 1850, he wrote a trenchant answer to
Mr. Carlyle's then just published "Latter Day Pamphlets." Later on, slavery having been at length abolished, he appeared as a writer in yet another field, publishing several works, one as lately as 1877, on life-assurance.
London, 1881.
* * * * *
ADVERTISEMENT
To The First Edition Of This Translation.
[Boston, U.S.A., 1841.]
Four years ago, I dropped into Charles de Behr's repository of foreign books, in Broadway, New York, and there, for the first time, saw La
Fontaine's Fables. It was a cheap copy, adorned with some two hundred woodcuts, which, by their worn appearance, betokened an extensive manufacture. I became a purchaser, and gave the book to my little boy, then just beginning to feel the intellectual magnetism of pictures. In the course of the next year, he frequently tasked my imperfect knowledge of French for the story which belonged to some favourite vignette. This led me to inquire whether any English version existed; and, not finding any, I resolved, though quite unused to literary exercises of the sort, to cheat sleep of an hour every morning till there should be one. The result is before you. If in this I have wronged La Fontaine, I hope the best-natured of poets, as well as yourselves, will forgive me, and lay the blame on the better qualified, who have so long neglected the task.
Cowper should have done it. The author of "John Gilpin," and the "Retired
Cat," would have put La Fontaine into every chimney-corner which resounds with the Anglo-Saxon tongue.... To you who have so generously enabled me to publish this work with so great advantages, and without selling the copyright for the promise of a song, I return my heartfelt thanks.
A hatchet-faced, spectacled, threadbare stranger knocked at your doors, with a prospectus, unbacked by "the trade," soliciting your subscription to a costly edition of a mere translation. It is a most inglorious, unsatisfactory species of literature. The slightest preponderance of that worldly wisdom which never buys a pig-in-a-poke would have sent him and his translation packing. But a kind faith in your species got the better in your case. You not only gave the hungry-looking stranger your good wishes, but your good names. A list of those names it would delight me to insert; and I should certainly do it if I felt authorized. As it is, I hope to be pardoned for mentioning some of the individuals, who have not only given their names, but expressed an interest in my enterprise which has assisted me in its accomplishment. Rev. John Pierpont, Prof. George
Ticknor, Prof. Henry W. Longfellow, William H. Prescott, Esq., Hon.
Theodore Lyman, Prof. Silliman, Prof. Denison Olmsted, Chancellor Kent,
William C. Bryant, Esq., Dr. J. W. Francis, Hon. Peter A. Jay, Hon.
Luther Bradish, and Prof. J. Molinard, have special claims to my gratitude....
The work--as it is, not as it ought to be--I commit to your kindness. I do not claim to have succeeded in translating "the inimitable La
Fontaine,"--perhaps I have not even a right to say in his own language-"J'ai du moins ouvert le chemin."
However this may be, I am, gratefully,
Your obedient servant,
Elizur Wright, Jr.
Dorchester, September, 1841.
* * * * *
A PREFACE, on
Fable, The Fabulists, And La Fontaine.
By The Translator.
Human nature, when fresh from the hand of God, was full of poetry. Its sociality could not be pent within the bounds of the actual. To the lower inhabitants of air, earth, and water,--and even to those elements themselves, in all their parts and forms,--it gave speech and reason. The skies it peopled with beings, on the noblest model of which it could have any conception--to wit, its own. The intercourse of these beings, thus created and endowed,--from the deity kindled into immortality by the imagination, to the clod personified for the moment,--gratified one of its strongest propensities; for man may well enough be defined as the historical animal. The faculty which, in after ages, was to chronicle the realities developed by time, had at first no employment but to place on record the productions of the imagination. Hence, fable blossomed and ripened in the remotest antiquity. We see it mingling itself with the primeval history of all nations. It is not improbable that many of the narratives which have been preserved for us, by the bark or parchment of the first rude histories, as serious matters of fact, were originally apologues, or parables, invented to give power and wings to moral lessons, and afterwards modified, in their passage from mouth to mouth, by the well-known magic of credulity. The most ancient poets graced their productions with apologues. Hesiod's fable of the Hawk and the
Nightingale is an instance. The fable or parable was anciently, as it is even now, a favourite weapon of the most successful orators. When Jotham would show the Shechemites the folly of their ingratitude, he uttered the fable of the Fig-Tree, the Olive, the Vine, and the Bramble. When the prophet Nathan would oblige David to pass a sentence of condemnation upon himself in the matter of Uriah, he brought before him the apologue of the rich man who, having many sheep, took away that of the poor man who had but one. When Joash, the king of Israel, would rebuke the vanity of
Amaziah, the king of Judah, he referred him to the fable of the Thistle and the Cedar. Our blessed Saviour, the best of all teachers, was remarkable for his constant use of parables, which are but fables--we speak it with reverence--adapted to the gravity of the subjects on which he discoursed. And, in profane history, we read that Stesichorus put the
Himerians on their guard against the tyranny of Phalaris by the fable of the Horse and the Stag. Cyrus, for the instruction of kings, told the story of the fisher obliged to use his nets to take the fish that turned a deaf ear to the sound of his flute. Menenius Agrippa, wishing to bring back the mutinous Roman people from Mount Sacer, ended his harangue with the fable of the Belly and the Members. A Ligurian, in order to dissuade
King Comanus from yielding to the Phocians a portion of his territory as the site of Marseilles, introduced into his discourse the story of the bitch that borrowed a kennel in which to bring forth her young, but, when they were sufficiently grown, refused to give it up.
In all these instances, we see that fable was a mere auxiliary of discourse--an implement of the orator. Such, probably, was the origin of the apologues which now form the bulk of the most popular collections.
Aesop, who lived about six hundred years before Christ, so far as we can reach the reality of his life, was an orator who wielded the apologue with remarkable skill. From a servile condition, he rose, by the force of his genius, to be the counsellor of kings and states. His wisdom was in demand far and wide, and on the most important occasions. The pithy apologues which fell from his lips, which, like the rules of arithmetic, solved the difficult problems of human conduct constantly presented to him, were remembered when the speeches that contained them were forgotten. He seems to have written nothing himself; but it was not long before the gems which he scattered began to be gathered up in collections, as a distinct species of literature. The great and good
Socrates employed himself, while in prison, in turning the fables of
Aesop into verse. Though but a few fragments of his composition have come down to us, he may, perhaps, be regarded as the father of fable, considered as a distinct art. Induced by his example, many Greek poets and philosophers tried their hands in it. Archilocus, Alcaeus, Aristotle,
Plato, Diodorus, Plutarch, and Lucian, have left us specimens.
Collections of fables bearing the name of Aesop became current in the
Greek language. It was not, however, till the year 1447 that the large collection which now bears his name was put forth in Greek prose by
Planudes, a monk of Constantinople. This man turned the life of Aesop itself into a fable; and La Fontaine did it the honour to translate it as a preface to his own collection. Though burdened with insufferable puerilities, it is not without the moral that a rude and deformed exterior may conceal both wit and worth.
The collection of fables in Greek verse by Babrias was exceedingly popular among the Romans. It was the favourite book of the Emperor
Julian. Only six of these fables, and a few fragments, remain; but they are sufficient to show that their author possessed all the graces of style which befit the apologue. Some critics place him in the Augustan age; others make him contemporary with Moschus. His work was versified in
Latin, at the instance of Seneca; and Quinctilian refers to it as a reading-book for boys. Thus, at all times, these playful fictions have been considered fit lessons for children, as well as for men, who are often but grown-up children. So popular were the fables of Babrias and their Latin translation, during the Roman empire, that the work of
Phaedrus was hardly noticed. The latter was a freedman of Augustus, and wrote in the reign of Tiberius. His verse stands almost unrivalled for its exquisite elegance and compactness; and posterity has abundantly avenged him for the neglect of contemporaries. La Fontaine is perhaps more indebted to Phaedrus than to any other of his predecessors; and, especially in the first six books, his style has much of the same curious condensation. When the seat of the empire was transferred to Byzantium, the Greek language took precedence of the Latin; and the rhetorician
Aphthonius wrote forty fables in Greek prose, which became popular.
Besides these collections among the Romans, we find apologues scattered through the writings of their best poets and historians, and embalmed in those specimens of their oratory which have come down to us.
The apologues of the Greeks and Romans were brief, pithy, and epigrammatic, and their collections were without any principle of connection. But, at the same time, though probably unknown to them, the same species of literature was flourishing elsewhere under a somewhat different form. It is made a question, whether Aesop, through the
Assyrians, with whom the Phrygians had commercial relations, did not either borrow his art from the Orientals, or lend it to them. This disputed subject must be left to those who have a taste for such inquiries. Certain it is, however, that fable flourished very anciently with the people whose faith embraces the doctrine of metempsychosis.
Among the Hindoos, there are two very ancient collections of fables, which differ from those which we have already mentioned, in having a principle of connection throughout. They are, in fact, extended romances, or dramas, in which all sorts of creatures are introduced as actors, and in which there is a development of sentiment and passion as well as of moral truth, the whole being wrought into a system of morals particularly adapted to the use of those called to govern. One of these works is called the Pantcha Tantra, which signifies "Five Books," or
Pentateuch. It is written in prose. The other is called the Hitopadesa, or "Friendly Instruction," and is written in verse. Both are in the ancient Sanscrit language, and bear the name of a Brahmin, Vishnoo
Sarmah,[1] as the author. Sir William Jones, who is inclined to make this author the true Aesop of the world, and to doubt the existence of the
Phrygian, gives him the preference to all other fabulists, both in regard to matter and manner. He has left a prose translation of the
Hitopadesa, which, though it may not fully sustain his enthusiastic preference, shows it not to be entirely groundless. We give a sample of it, and select a fable which La Fontaine has served up as the twenty-seventh of his eighth book. It should be understood that the fable, with the moral reflections which accompany it, is taken from the speech of one animal to another.
[1] Vishnoo Sarmah.--Sir William Jones has the name
Vishnu-sarman. He says, further, that the word
Hitopadesa comes from hita, signifying fortune, prosperity, utility, and upadesa, signifying advice, the entire word meaning "salutary or amicable instruction."--Ed.
"Frugality should ever be practised, but not excessive parsimony; for see how a miser was killed by a bow drawn by himself!" "How was that?" said Hiranyaca.