A History of French Literature. Edward Dowden

sentiment; the lady became an abstraction of exalted beauty, the lover an interpreter of the theory of love; the most personal of passions lost the character of individuality. Occasionally, as in the poems of the Châtelain de Couci, of Conon de Béthune, of Thibaut de Champagne, and of Adam de la Halle, something personal to the writer may be discerned; but in general the poetry is that of a doctrine and of a school.

      In some instances the reputation of the lyrical trouvère was founded rather on his music than his verse. The metrical forms were various, and were gradually reduced to rule; the ballette, of Provençal origin, was a more elaborate rondet, consisting of stanzas and refrain; the estampie (stampôn, to beat the ground with the foot) was a dancing-song; the lyric lai, virtually identical with the descort, consisted of stanzas which varied in structure; the motet, a name originally applied to pieces of church music, was freer in versification, and occasionally dealt with popular themes. Among forms which cannot be included under the general title of chansons, are those in dialogue derived from the Provençal literature; in the tenson or débat the two interlocutors put forth their opinions on what theme they may please; in the jeu parti one of the imagined disputants proposes two contrary solutions of some poetical or amorous question, and defends whichever solution his associate refuses to accept; the earliest jeu parti, attributed to Gace Brulé and Count Geoffroi of Brittany, belongs to the second half of the twelfth century. The serventois were historical poems, and among them songs of the crusades, or moral, or religious, or satirical pieces, directed against woman and the worship of woman. To these various species we should add the songs in honour of the saints, the sorrows of the Virgin uttered at the foot of the cross, and other devout lyrics which lie outside the poésie courtoise. With the close of the thirteenth century this fashion of artificial love-lyric ceased: a change passed over the modes of thought and feeling in aristocratic society, and other forms took the place of those found in the poésie courtoise.

      II

      FABLES, AND RENARD THE FOX

      The desire of ecclesiastical writers in the Middle Ages to give prominence to that part of classical literature which seemed best suited to the purpose of edification caused the fables of Phædrus and Avianus to be regarded with special honour. Various renderings from the thirteenth century onwards were made under the title of Isopets,¹ a name appropriated to collections of fables whether derived from Æsop or from other sources. The twelfth-century fables in verse of Marie de France, founded on an English collection, include apologues derived not only from classical authors but from the tales of popular tradition. A great collection made about 1450 by Steinhoewel, a physician of Ulm, was translated into French, and became the chief source of later collections, thus appearing in the remote ancestry of the work of La Fontaine. The æsthetic value of the mediæval fables, including those of Marie de France, is small; the didactic intention was strong, the literary art was feeble.

      ¹ The earlier "Romulus" was the name of the supposed author of the fables of Phædrus, while that of Phædrus was still unknown.

      It is far otherwise with the famous beast-epic, the ROMAN DE RENARD. The cycle consists of many parts or "branches" connected by a common theme; originating and obscurely developed in the North, in Picardy, in Normandy, and the Isle of France, it suddenly appeared in literature in the middle of the twelfth century, and continued to receive additions and variations during nearly two hundred years. The spirit of the Renard poems is essentially bourgeois; the heroes of the chansons de geste achieve their wondrous deeds by strength and valour; Renard the fox is powerful by skill and cunning; the greater beasts—his chief enemy the wolf, and others—are no match for his ingenuity and endless resources; but he is powerless against smaller creatures, the cock, the crow, the sparrow. The names of the personages are either significant names, such as Noble, the lion, and Chanticleer, the cock, or proper names, such as Isengrin, the wolf, Bruno, the bear, Tibert, the cat, Bernard, the ass; and as certain of these proper names are found in the eastern district, it has been conjectured that a poet of Lotharingia in the tenth century first told in Latin the wars of fox and wolf, and that through translations the epic matter, derived originally from popular tradition, reached the trouvères of the North. While in a certain degree typical figures, the beasts are at the same time individual; Renard is not the representative merely of a species; he is Renard, an individual, with a personality of his own; Isengrin is not merely a wolf, he is the particular wolf Isengrin; each is an epic individual, heroic and undying. Classical fable remotely exerted an influence on certain branches of the Romance; but the vital substance of the epic is derived from the stores of popular tradition in which material from all quarters—the North of Europe and the Eastern world—had been gradually fused. In the artistic treatment of such material the chief difficulty lies in preserving a just measure between the beast-character and the imported element of humanity. Little by little the anthropomorphic features were developed at the expense of verisimilitude; the beast forms became a mere masquerade; the romances were converted into a satire, and the satire lost rather than gained by the inefficient disguise.

      The earliest branches of the cycle have reached us only in a fragmentary way, but they can be in part reconstructed from the Latin Isengrinus of Nivard of Ghent (about 1150), and from the German Reinhart Fuchs, a rendering from the French by an Alsatian, Henri le Glichezare (about 1180). The wars of Renard and Isengrin are here sung, and the failure of Renard's trickeries against the lesser creatures; the spirit of these early branches is one of frank gaiety, untroubled by a didactic or satirical intention. In the branches of the second period the parody of human society is apparent; some of the episodes are fatiguing in their details; some are intolerably gross, but the poem known as the Branch of the Judgment is masterly—an ironical comedy, in which, without sacrifice of the primitive character of the beast-epic, the spirit of mediæval life is transported into the animal world. Isengrin, the accuser of Renard before King Noble and his court, is for a moment worsted; the fox is vindicated, when suddenly enters a funeral cortège—Chanticleer and his four wives bear upon a litter the dead body of one of their family, the victim of Renard's wiles. The prayers for the dead are recited, the burial is celebrated with due honour, and Renard is summoned to justice; lie heaped upon lie will not save him; at last he humbles himself with pious repentance, and promising to seek God's pardon over-sea, is permitted in his pilgrim's habit to quit the court. It is this Judgment of Renard which formed the basis of the Reineke Fuchs, known to us through the modernisation of Goethe.

      From the date of the Branch of the Judgment the Renard Romances declined. The Judgment was imitated by inferior hands, and the beasts were more and more nearly transformed to men; the spirit of gaiety was replaced by seriousness or gloom; Renard ceased to be a light-footed and ingenious rogue; he became a type of human fraud and cruelty; whatever in society was false and base and merciless became a form of "renardie," and by "renardie" the whole world seemed to be ruled. Such is the temper expressed in Le Couronnement Renard, written in Flanders soon after 1250, a satire directed chiefly against the mendicant orders, in which the fox, turned friar for a season, ascends the throne. Renard le Nouveau, the work of a poet of Lille, Jacquemart Gelée, nearly half a century later, represents again the triumph of the spirit of evil; although far inferior in execution to the Judgment, it had remarkable success, to which the allegory, wearying to a modern reader, no doubt contributed at a time when allegory was a delight. The last of the Renard romances, Renard le Contrefait, was composed at Troyes before 1328, by an ecclesiastic who had renounced his profession and turned to trade. In his leisure hours he spun, in discipleship to Jean de Meun, his interminable poem, which is less a romance than an encyclopædia of all the knowledge and all the opinions of the author. This latest Renard has a value akin to that of the second part of Le Roman de la Rose; it is a presentation of the ideas and manners of the time by one who freely criticised and mocked the powers that be, both secular and sacred, and who was in sympathy with a certain movement or tendency towards social, political, and intellectual reform.

      III

      FABLIAUX

      The name fabliaux is applied to short versified tales, comic in character, and intended rather for recitation than