ACTA ANTIQUA TOMUS 32 (A MTA KLASSZIKA-FILOLÓGIAI KÖZLEMÉNYEI, 1989)

1989 / 1-2. sz. - L. HAVAS: Fable and Historical Concept in Ancient Times

l. havas The story, best known in Livy's rendering (2, 32, 9 ff.),1 is unquestionably a fable. The historian himself intended to draw attention to this fact by mention­ing that Agrippa's rendition differed from the requirements of the genre of some higher order, the annales or história in this particular case. For, according to Livy, Agrippa told (narrasse) the story quoted above in an old and rugged style (illo dicendi et horrido modo). The parallels at our disposal also support the idea that we have a fabula. A parable can be found in the corpus fabularum Aesopicarum which could be a prototype of Menenius Agrippa's fable. The y.oilla y.ai nôôeç (132 Hausrath, 197 Halm) relates that the belly or the stomach quarreled with the feet over the question of power. The feet regarded themselves the stronger in that they prop up the stomach or the belly. The latter replied by saying that unless they got nutrition, the feet would not be strong enough to prop it up. In Aesop's story all this is meant to prove that great masses are worthless in military campaigns if the soldiers do not think the most valiantly. For all the difference the parallel is so compelling that we must take seriously the remark made by Dionysius Halicarnasseus, who also tells Menenius Agrip­pa's fable and points out that it is nothing other than juvdoç slç rôv Aioámeiov г долог (6, 83, 2).2 Naturally, similar parables are found elsewhere in classical literature. Their essence is that they try to encourage peaceful cooperation by referring to the harmony of the human body. Xenophon also puts such an exemplum into Socrates's mouth in his Memorabilia (2, 3, 18). Here the Greek •sage is urging Chairecrates, who was at variance with his brother, Chairepho, to take the first steps towards making peace, because brothers are not born to harm each other, but are supposed to give mutual help to each other. To prove this he cites the following: God has created two arms for each other's benefit and the two feet to cooperate rather than trip each other up forgetting about their task. The circulation and popularity of the basic fable is supported by the fact that this fabula cannot be found in Phaedrus, nevertheless, it is found all the more frequently in several versions in his followers and epigons. Her­vieu's monumental work Les fabulistes latins, depuis le siècle d'Auguste jusqu'à la fin du moyen âge (P., I—V, 1893)3 provides a wealth of relevant examples in which a great many variations can be found for the Membra et venter theme 1 From the earlier literature see first of all the careful study by W. NESTLE mus­tering a large amount of material and many parallels (Die Fabel des Menenius Agrippa. Ivlio 21 11927] 350 — 360) although the author's conclusion that Livy borrowed the story from Aelius Tubero can hardly be proved in an exact fashion. In more recent literature, R. M. OGILVIE'S explanation to the place in Livy must be mentioned, cf. A Commentary on Livy, Books 1 — 5, Oxford 1965, 312 c. In the latter a list of further significant studies can also he found (see: relevant writings by MOMMSEN, ED. MEYER, SKARD, W. JAEGER, MOMIGLIANO etc.). 2 Similarly W. NESTLE: op. cit. 351. 3 Also cf. D. G. HALE: The Body Politic. A Political Metaphor in Renaissance English Literature. The Hague —Paris 1971, 40 — 41, which, however, does not offer anything new in this respect compared with HERVIEU. Acta Antiqua Academiae. Scientiarum Hungaricae 32, 1989

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