V. BEAUTY AND THE BEAST

This rather artificial tale has never-the-less spread through all Europe. One finds it in Italy almost in the same form as in the original French by the Princesse de Beaumont, from whom it has got into the ordinary fairy books of England, France and Germany. See Crane II., "Zelinda and the Monster," pp. 7-11, with note 6, p. 324, which contain a reference to Miss Stokes's Indian Fairy Tales, p. 292. The Grimm story No. 108, "Hans the Hedgehog," is more primitive in character, and we get there the story how the Beast obtained his terrible form. I have, however, rejected this form of it as it is not so widespread as "Beauty and the Beast," which is one of the few stories that we can trace, spreading through Europe practically within our own time. The artificiality of the leading motive is sufficient proof of the late origin of the tale. But, after all, tradition does not distinguish between primitive or later strata. Ralston dealt with the whole formula from the sun-moon point of view in Nineteenth Century, Dec., 1878.

VI. REYNARD AND BRUIN

The main incidents of "Reynard the Fox" occur in folk-tales throughout Europe, and it has often been discussed whether the folk-tales were the foundation of the beast epic or vice versa. Since, however, it has been proven that many other incidents besides those used in the beast satire are found among the folk, it is generally allowed nowadays that, apart from a few Æsopic fables included in the satire, the main incidents were derived from the folk. On this subject see my introduction to "Reynard the Fox" in the Cranford Series.

I have selected a number of the most characteristic of these folk-tales relating to the former friendship and later enmity of the Fox and the Bear, basing my compilation on the admirable monographs of Prof. K. Krohn of Helsingfors, "Mann und Fuchs," 1891, "Baer (Wolf) und Fuchs; eine nordische Tiermärchenkette," in Journal de la Société Finno-Ougrienne, vi., Helsingissa, 1889, and "Die geografische Verbreitung einer nordischen in Finnland," in Fennia, iv., 4. The latter monograph is accompanied by an interesting map of Finland, showing the distribution of the Scandinavian form of these stories, in which the Bear is the opponent of the Fox, and the Slavonic form in which the Wolf takes that position. As there is obviously a mythological tendency at the root of the stories, intending to account for the shortness of the Bear's tail and the white tip of the Fox's, it is clear that the Scandinavian form is the more original.

I have tried to collect together in a logical narrative:

In his article in Fennia, Prof. Krohn refers to no less than 708 variants of these different episodes, of which, however, 362 are from the enormous Finnish collections of folk lore in possession of the Finnish Literary Society at Helsingfors. The others include the majority of European folk-tale collections with a goodly sprinkling of Asiatic, African and American ones, the last, however, being confined to "Uncle Remus," in which four out of the ten incidents occur in isolated adventures of Brer Rabbit.

Many of the incidents occur separately in early literature; (g) (h) (k) for example, which form one sequence, are found not alone in Renard but also in Alfonsi, 1115, and Waldis. (c) The iced bear's tail occurs in the Latin Ysengrimus, of the twelfth century, in the Renart of the thirteenth, and, strangely enough, in the Hebrew Fox Fables of Berachyah ha-Nakadan, whom I have identified with an Oxford Jew late in the twelfth century. See my edition of Caxton, Fables of Europe, i., p. 176. The fact that ice is referred to in the last case would seem to preclude an Indian origin for this part of the collection.

It is not quite certain however that all the above incidents were necessarily connected together originally. The fish cart (b), and the iced bear's tail (c), are so closely allied that they probably formed a unity in the original conception, though they are often found separately nowadays among the folk. Bear and Fox in partnership (a), is found elsewhere told of other animals, notably of the firm of Cat and Mouse in Grimm No. 2. It is difficult to determine at present whether stories relating to other animals, or even to associations of men, have been applied by peasant narrators to the general opposition of the sly versus the strong animal, which they have dramatized in the beast satire of Reynard and Bruin.