(2) In the second place, we have the märchen, or contes, or household tales of the modern European, Asiatic and Indian peasantry, the tales collected by the Grimms, by Afanasief, by Von Hahn, by Miss Frere, by Miss Maive Stokes, by M. Sebillot, by Campbell of Islay, and by so many others. Every reader of these delightful collections knows that the characteristics, the machinery, all that excites wonder, are the same as in the savage heroic tales just described But it is a peculiarity of the popular tales of the peasantry that the places are seldom named; the story is not localised, and the characters are anonymous. Occasionally our Lord and his saints appear, and Satan is pretty frequently present, always to be defeated and disgraced; but, as a rule, the hero is "a boy," "a poor man" "a fiddler," "a soldier," and so forth, no names being given.
(3) Thirdly, we have in epic poetry and legend the romantic and heroic tales of the great civilised races, or races which have proved capable of civilisation. These are the Indians, the Greeks, Romans, Celts, Scandinavians and Germans. These have won their way into the national literatures and the region of epic. We find them in the Odyssey, the Edda the Celtic poems, the Ramayana, and they even appear in the Veda. They occur in the legends and pedigrees of the royal heroes of Greece and Germany. They attach themselves to the dim beginnings of actual history, and to real personages like Charlemagne. They even invade the legends of the saints. The characters are national heroes, such as Perseus, Jason, Ædipus and Olympian gods, and holy men and women dear to the Church, and primal heroes of the North, Sigurd and Signy. Their paths and places are not in dim fairyland, but in the fields and on the shores we know—at Roland's Pass in the Pyrenees, on the enchanted Colchian coast, or among the blameless Ethiopians, or in Thessaly, or in Argos. Now, in all these three classes of romance, savage fables, rural märchen, Greek or German epics, the ideas and incidents are analogous, and the very conduct of the plot is sometimes recognisably the same. The moral ideas on which many of the märchen, sagas, or epic myths turn are often identical. Everywhere we find doors or vessels which are not to be opened, regulations for the conduct of husband and wife which are not to be broken; everywhere we find helpful beasts, birds and fishes; everywhere we find legends proving that one cannot outwit his fate or evade the destiny prophesied for him.
The chief problems raised by these sagas and stories are—(1) How do they come to resemble each other so closely in all parts of the world? (2) Were they invented once for all, and transmitted all across the world from some centre? (3) What was that centre, and what was the period and the process of transmission?
Before examining the solutions of those problems, certain considerations may be advanced.
The supernatural stuff of the stories, the threads of the texture, the belief in the life and personality of all things—in talking beasts and trees, in magical powers, in the possibility of visiting the diad—must, on our theory as already set forth, be found wherever men have either passed through savagery, and retained-survivals of that intellectual condition, or wherever they have borrowed or imitated such survivals.
By this means, without further research, we may account for the similarity of the stuff of heroic myths and marchen. The stuff is the same as in nature myths and divine myths. But how is the similarity of the arrangement of the incidents and ideas into plots to be accounted for? The sagas, epic myths, and marchen do not appear to resemble each other everywhere (as the nature-myths do), because they are the same ideas applied to the explanation of the same set of natural facts. The sagas, epics and marchen seem to explain nothing, but to be told, in the first instance, either to illustrate and enforce a moral, or for the mere pleasure of imaginative narration.
We are thus left, provisionally, with the notion that occasionally the resemblance of plot and arrangement may be accidental. In shaking the mental kaleidoscope, which contains a given assortment of ideas, analogous combinations may not impossibly be now and then produced everywhere. Or the story may have been invented once for all in one centre, but at a period so incalculably remote that it has filtered, in the exchanges and contacts of prehistoric life, all over the world, even to or from the Western Pacific and the lonely Oceanic Islands. Or, once more, the story may have had a centre in the Old World, say, in India; may have been carried to Europe by oral tradition or in literary vehicles, like the Pantschatantra or the Hitopadesa, or by gypsies; may have reached the sailors, and trappers, and miners of civilisation, and may have been communicated by them (in times subsequent to the discovery of America by Columbus) to the backward races of the world.
These are preliminary statements of possibilities, and theories more or less based on those ideas are now to be examined.
The best plan may be to trace briefly the history of the study of popular tales. As early as Charles Perrault's time (1696), popular traditional tales had attracted some curiosity, more or less scientific. Mademoiselle L'Heritier, the Abbe Villiers, and even the writer of the dedication of Perrault's Contes to Mademoiselle, had expressed opinions as to the purposes for which they were first told, and the time and place where they probably arose. The Troubadours, the Arabs, and the fanciful invention of peasant nurses were vaguely talked of as possible first authors of the popular tales. About the same time, Huet, Bishop of Avranches, had remarked that the Hurons in North America amused their winter leisure with narratives in which beasts endowed with speech and reason were the chief characters.
Little was done to secure the scientific satisfaction of curiosity about traditional folk-tales, contes or marchen till the time when the brothers Grimm collected the stories of Hesse. The Grimms became aware that the stories were common to the peasant class in most European lands, and that they were also known in India and the East. As they went on collecting, they learned that African and North American tribes also had their marchen, not differing greatly in character from the stories familiar to German firesides.