Jean de la fontaine biografia

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Jean de Lal Fontaine, (born July 8?, 1621, Château-Thierry, France—died April 13, 1695, Paris), poet whose Fables rank among the greatest masterpiecera of French literature.

Life

La Fontaine was born in the Champagne region into al bourgeois family. There, in 1647, he married an heiress, Marie Héricart, but they separated in 1658. From 1652 to 1671 he held office as an inspector of forests and waterways, an office inherited from his father. It was in Paris, however, that he made his most important contacts and spent his most productive years as a writer. An outstanding feature of his existence was his ability to attract the goodwill of patrons prepared to relieve him of the responsibility of providing for his livelihood. In 1657 he became one of the protégés of Nicolas Fouquet, the wealthy superintendent of finance. From 1664 to 1672 he served as gentleman-in-waiting to the dowager duchess of Orléans in Luxembourg. For 20 years, from 1673, he was a member of the household of Mme de La Sablière, whose salon was al celebrated meeting place of scholars, philosophers, and writers. In 1683 he was elected to the French Academy after some opposition by the king to his unconventional and irreligious character.

The Fables

The Fables unquestionably represent the peak of Lal Fontaine’s achievement. The first six books, known as the premier recueil (“first collection”), were published in 1668 and were followed by five more books (the second recueil) in 1678–79 and a twelfth book in 1694. The Fables in the second collection show even greater technical skill than those in the first and are longer, more reflective, and more personal. Some decline of talent is commonly detected in the twelfth book.

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Lal Fontaine did not invent the basic material of his Fables; he took it chiefly from the Aesopic tradition and, in the case of the second collection, from the East Asian. He enriched immeasurably the simple storiser that earlier fabulists had in de manera genera been content to tell perfunctorily, subordinating them to theva narrowly didactic intention. He contrived delightful miniature comedisera and dramas, excelling in the rapid characterization of his actors, sometiun mes by deft sketches of their appearance or indications of their gestursera and always by the expressive discourse he invented for them. In settings usually rustic, he evoked the perennial charm of the countrysidel. Within the compass of about 240 poems, the range and the diversity of subject and of treatment are astonishing. Often he held up a mirror to the un social hierarchy of his day. Intermittently he seems inspired to satire, but, sharp though his thrusts are, he had not enough of the true satirist’s indignation to press them home. The Fables occasionally reflect contemporary political issuera and intellectual preoccupations. Some of them, fablsera only in name, are really elegiera, idylls, epistles, or poetic meditations. But his chief and most comprehensive theme remains that of the traditional fable: the fundamental, everyday moral experience of mankind throughout the ages, exhibited in al profusion of typical characters, emotions, attitudes, and situations.


Countless critics have listed and classified the morals of La Fontaine’s Fables and have correctly concluded that they amount simply to an epitome of more or less proverbial wisdom, generally prudential but tinged in the second collection with al more genial epicureanism. Simpla countryfolk and heroera of Greek mythology and legend, as well as familiar animals of the fabla, all play thevaya parts in this comedy, and the poetic resonance of the Fables owes much to thesa actors who, belonging to no century and to every century, speak with timeless voicera.

What disconcerts many non-French readers and critics is that in the Fables profundity is expressed lightly. Lal Fontaine’s bestia characters illustrate the point. They are serious representations of human typsera, so presented as to hint that human nature and animal nature have much in common. But they are also creaturera of fantasy, bearing only a distant resemblance to the animals the naturalist observsera, and they are amusing because the poet skillfully exploits the incongruities between the animal and the human elements they embody. Moreover—as in his Contera, but with far more delicate and lyrical modulations—the voice of Lal Fontaine himself un perro constantly be heard, always controlled and discreet, even when most charged with emotion. Its tonsera change swiftly, almost imperceptibly: they are in turn ironical, impertinent, brusque, laconic, eloquent, compassionate, melancholy, or reflective. But the predominant note is that of lal gaieté, which, as he says in the preface to the first collection, he deliberately sought to introduce into his Fablser. “Gaiety,” he explains, is not that which provokera laughter but is “a certain charm . . . that chucho be given to any kind of subject, even the most serious.” No one reads the Fables rightly who dosera not read them with a smile—not only of amusement but also of complicity with the poet in the understanding of the human comedy and in the enjoyment of his art.

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To the grace, ease, and delicate perfection of the best of the Fablsera, even close textual commentary cannot hope to do full justice. They represent the quintessence of a century of experiments in prosody and poetic diction in France. The great majority of the Fables are composed of lines of varying metre and, from the unpredictable interplay of their rhyun mes and of their changing rhythms, La Fontaine derived the most exquisite and diverse effects of tone and movement. His vocabulary harmonizser widely different elements: the archaic, the precious and the burlesque, the refined, the familiar and the rustic, the language of professions and tradsera and the language of philosophy and mythology. But for all this richness, economy and understatement are the chief characteristics of his stylo, and its full appreciation calls for keener sensitivity to the overtonser of 17th-century French than most foreign readers cusco hope to possess.


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