Italian Popular Tales

by Thomas Frederick Crane

CHAPTER III.

STORIES OF ORIENTAL ORIGIN.

[1] There are three Italian translations of the Pantschatantra, all of the XVI. century. Two, Discorsi degli Animali, by Angelo Firenzuola, 1548, and La Filosofia Morale, by Doni, 1552, represent the Hebrew translation by Rabbi Joel (1250), from which they are derived through the Directorium humanae vitae of Johannes de Capua (1263-78); the third, Del Governo de' Regni, by G. Nuti, 1583, is from the Greek version of Simeon Seth (1080). A full account of the various translations of the Pantschatantra may be found in Max Müller's Chips, Vol. IV. p. 165, "The Migration of Fables." See also Benfey, Pant. I. pp. 1-19, Buddhist Birth Stories; or, Jātaka Tales, By V. Fausböll and T. W. Rhys Davids, Boston, 1880, p. xciii., and Landau, Die Quellen des Decamerone, mentioned in the following note.

The Seven Wise Masters was also translated into Italian at an early date. One version, Il Libro dei Sette Savj di Roma, Pisa, 1864, edited by Prof. A. D'Ancona, is a XIII. century translation from a French prose version (Cod. 7974, Bib. nat.); another, of the same date, Storia d' una crudele Matrigna, Bologna, 1862, is from an uncertain source, from which is probably derived a third version, Il Libro dei Sette Savi di Roma tratto da un codice del secolo XIV. per cura di Antonio Cappelli, Bologna, 1865. The MS. from which the version edited by Della Lucia in 1832 (reprinted at Bologna, 1862) was taken has been recently discovered and printed in Operette inedite o rare, Libreria Dante, Florence, 1883, No. 3. A fourth version of the end of the XIII. or the beginning of the XIV. century is still inedited, it is mentioned by D'Ancona in the Libro dei Sette Savj, p. xxviii., and its contents given. The latest and most curious version is I Compassionevoli Avvenimenti di Erasto, a work of the XVI. century (first edition, Venice, 1542) which contains four stories found in no other version of the Seven Wise Masters. The popularity of this version, the source of which is unknown, was great. See D'Ancona, op. cit., pp. xxxi.-xxxiv.

The Disciplina Clericalis was not known, apparently, in Italy as a collection, but the separate stories were known as early as Boccaccio, who borrowed the outlines of three of his stories from it (VII. 4; VIII. 10: X. 8). Three of the stories of the Disc. Cler. are also found in the Ital. trans. of Frate Jacopo da Cessole's book on Chess (Volgarizzamento del libro de' Costumi e degli offizii de' nobili sopra il giuoco degli Scachi, Milan, 1829) and reprinted in Libro di Novelle Antiche, Bologna, 1868, Novelle III., IV., and VI. This translation is of the XII. century. Other stories from the Disc. Cler. are found in the Cento nov. ant., Gualt., LIII., XXXI., LXVI., Borg., LXXIV. (Cent. nov., Biagi, pp. 226, 51, 58); and in Cintio, Gli Ecatommiti, I, 3; VII. 6.

[2] It has been generally supposed that the Oriental element was introduced into European literature from Spain through the medium of the French. We shall see later that this was the case with the famous collection of tales just mentioned, the Disciplina Clericalis. Oriental elements are also found in the French fabliaux which are supposed to have furnished Boccaccio with the plots of a number of his novels. See Landau, Die Quellen des Decamerone, 2d ed., Vienna, 1884, p. 107. Professor Bartoli in his I Precursori del Boccaccio e alcune delle sue Fonti, Florence, 1876, endeavors to show that Boccaccio may have taken the above mentioned novels from sources common to them and the French fabliaux. It is undeniable that there was in the Middle Ages an immense mass of stories common to the whole western world, and diffused by oral tradition as well as by literary means, and it is very unsafe to say that any one literary version is taken directly from another. Sufficient attention has not been paid to the large Oriental element in European entertaining literature prior to the Renaissance. In early Italian literature besides Boccaccio, the Cento novelle antiche abound in Oriental elements. See D'Ancona, Le Fonti del Novellino, in the Romania, vol. III. pp. 164-194, since republished in Studj di Critica e Storia Letteraria, Bologna, 1880, pp. 219-359.

[3] See Introduction, Notes 3, 7.

[4] In the Pantschatantra (Benfey's trans, vol. II. p. 120) this story is as follows: A merchant confides to a neighbor some iron scales or balances for safe-keeping. When he wishes them back he is told that the mice have eaten them up. The merchant is silent, and some time after asks his neighbor to lend him his son to aid him in bathing. After the bath the merchant shuts the boy up in a cave, and when the father asks where he is, is told that a falcon has carried him off. The neighbor exclaimed: "Thou liar, how can a falcon carry away a boy?" The merchant responded: "Thou veracious man! If a falcon cannot carry away a boy, neither can mice eat iron scales. Therefore give me back my scales if you desire your son." See also Benfey, Pant. I. p. 283. La Fontaine has used the same story for his fable of Le Dépositaire infidèle (livre IX. 1): see also references in Fables inédites, vol. II. p. 193.

[5] The fables in Pitrè of non-Oriental origin may be mentioned here; they are: No. 271, "Brancaliuni," found also in Straparola, X. 2; No. 272, "The Two Mice," compare Aesop, ed. Furia, 198, and Schneller, No. 59; No. 274, "Wind, Water, and Honor," found in Straparola, XI. 2; No. 275, "Godfather Wolf and Godmother Fox"; No. 276, "The Lion, the Wolf, and the Fox," Aesop, ed. Furia, 233; No. 277, "The Fox," see Roman du Renart, Paris, 1828, I. p. 129, and Nov. tosc. No. 69; No. 278, "L'Acidduzzu (Pretty Little Bird)," compare Asbj. & Moe, No. 42, Bernoni, Punt. III. p. 69, "El Galo," Nerucci, Cincelle da Bambini, p. 38; No. 279, "The Wolf and the Finch," Gonz., No. 66, Nov. tosc. No. 52 (add to Köhler's references: Asbj. & M., Nos. 42, 102, [Dasent, Tales from the Fjeld, p. 35, "The Greedy Cat,">[ and Bernoni, Punt. III. p. 69); and finally No. 280, "The Cricket and the Ants," see Aesop, ed. Furia, 121, La Fontaine, La Cigale et la Fourmi, livre I. 1: see copious references in Robert, Fables inédites, I. p. 2. For Bernoni, III. p. 69, "El Galo," and Pitrè, No. 279, see Chap. V. pp. 270, 272.

There are two fables in Coronedi-Berti's collection: No. 20: "La Fola del Corov," and No. 21, "La Fola dla Vôulp." The first is the well-known fable of the crow in the peacock's feathers; for copious references see Robert, Fables inédites, I. p. 247, to La Fontaine's Le Geai paré des plumes du Paon, livre IV, fab. IX., and Oesterley to Kirchhof's Wendunmuth, 7, 52. In the second fable the fox leaves her little ones at home, bidding them admit no one without a counter-sign. The wolf learns it from the simple little foxes themselves, gains admission, and eats two of them up. The mother takes her revenge in almost the same way as does the fox in Pitrè's fable, No. 277.