1860.
Parallels.–There is a chap-book version which is very poor; it is given by Mr. E. S. Hartland, English Folk and Fairy Tales (Camelot Series), p. 35, seq. In this, when Jack arrives at the top of the Beanstalk, he is met by a fairy, who gravely informs him that the ogre had stolen all his possessions from Jack’s father. The object of this was to prevent the tale becoming an encouragement to theft! I have had greater confidence in my young friends, and have deleted the fairy who did not exist in the tale as told to me. For the Beanstalk elsewhere, see Ralston, Russian Folk Tales, 293-8. Cosquin has some remarks on magical ascents (i. 14).
Source.–Halliwell, p. 16.
Parallels.–The only known parallels are one from Venice, Bernoni, Trad. Pop., punt. iii. p. 65, given in Crane, Italian Popular Tales, p. 267, “The Three Goslings;” and a negro tale in Lippincott’s Magazine, December, 1877, p. 753 ('Tiny Pig”).
Remarks.–As little pigs do not have hair on their chinny chin- chins, I suspect that they were originally kids, who have. This would bring the tale close to the Grimms’ “Wolf and Seven Little Kids,” (No. 5). In Steel and Temple’s “Lambikin” (Wide-awake Stories, p. 71), the Lambikin gets inside a Drumikin, and so nearly escapes the jackal.
Source.–Henderson, Folk-Lore of Northern Counties, first edition, p. 343, communicated by the Rev. S. Baring-Gould. The rhymes on the open book have been supplied by Mr. Batten, in whose family, if I understand him rightly, they have been long used for raising the––; something similar occurs in Halliwell, p. 243, as a riddle rhyme. The mystic signs in Greek are a familiar “counting-out rhyme”: these have been studied in a monograph by Mr. H. C. Bolton; he thinks they are “survivals” of incantations. Under the circumstances, it would be perhaps as well if the reader did not read the lines out when alone. One never knows what may happen.
Parallels.–Sorcerers’ pupils seem to be generally selected for their stupidity–in folk-tales. Friar Bacon was defrauded of his labour in producing the Brazen Head in a similar way. In one of the legends about Virgil he summoned a number of demons, who would have torn him to pieces if he had not set them at work (J. S. Tunison, Master Virgil, Cincinnati, 1888, p. 30).
XVI. TATTY MOUSE AND TATTY MOUSE.
Source.–Halliwell, p. 115.
Parallels.–This curious droll is extremely widespread; references are given in Cosquin, i. 204 seq., and Crane, Italian Popular Tales, 375-6. As a specimen I may indicate what is implied throughout these notes by such bibliographical references by drawing up a list of the variants of this tale noticed by these two authorities, adding one or two lately printed. Various versions have been discovered in:
ENGLAND: Halliwell, Nursery Rhymes, p. 115.
SCOTLAND: K. Blind, in Arch. Rev. iii. ('Fleakin and Lousikin,' in the Shetlands).
FRANCE: Melusine, 1877, col. 424; Sebillot, Contes pop. de la Haute Bretagne, No. 55, Litterature orale, p. 232; Magasin picturesque, 1869, p. 82; Cosquin, Contes pop. de Lorraine, Nos. 18 and 74.
ITALY: Pitre, Novelline popolari siciliane, No. 134 (translated in Crane, Ital. Pop. Tales, p. 257); Imbriani, La novellaja Fiorentina, p. 244; Bernoni, Tradizione popolari veneziane, punt. iii. p. 81; Gianandrea, Biblioteca delle tradizioni popolari marchigiane, p.,11; Papanti, Novelline popolari livornesi, p. 19 ('Vezzino e Madonna Salciccia”); Finamore, Trad. pop. abruzzesi, p. 244; Morosi, Studi sui Dialetti Greci della Terra d’Otranto, p. 75; Giamb. Basile, 1884, p. 37.
GERMANY: Grimm, Kinder- und Hausmarchen, No. 30; Kuhn and Schwarz, Norddeutsche Sagen, No. 16.
NORWAY: Asbjornsen, No. 103 (translated in Sir G. Dasent’s Tales from the Field, p. 30, “Death of Chanticleer”).
SPAIN: Maspons, Cuentos populars catalans, p. 12; Fernan Caballero, Cuentos y sefranes populares, p. 3 ('La Hormiguita”).
PORTUGAL: Coelho, Contes popolares portuguezes, No. 1.
ROUMANIA: Kremnitz, Rumanische Mahrchen, No. 15.
ASIA MINOR: Von Hahn, Griechische und Albanesische Marchen, No. 56.
INDIA: Steel and Temple, Wide-awake Stories, p. 157 ('The Death and Burial of Poor Hen-Sparrow”).
Remarks.–These 25 variants of the same jingle scattered over the world from India to Spain, present the problem of the diffusion of folk-tales in its simplest form. No one is likely to contend with Prof. Muller and Sir George Cox, that we have here the detritus of archaic Aryan mythology, a parody of a sun-myth. There is little that is savage and archaic to attract the school of Dr. Tylor, beyond the speaking powers of animals and inanimates. Yet even Mr. Lang is not likely to hold that these variants arose by coincidence and independently in the various parts of the world where they have been found. The only solution is that the curious succession of incidents was invented once for all at some definite place and time by some definite entertainer for children, and spread thence through all the Old World. In a few instances we can actually trace the passage- e.g., the Shetland version was certainly brought over from Hamburg. Whether the centre of dispersion was India or not, it is impossible to say, as it might have spread east from Smyrna (Hahn, No. 56). Benfey (Einleitung zu Pantschatantra, i. 190-91) suggests that this class of accumulative story may be a sort of parody on the Indian stories, illustrating the moral, “what great events from small occasions rise.” Thus, a drop of honey falls on the ground; a fly goes after it, a bird snaps at the fly, a dog goes for the bird, another dog goes for the first, the masters of the two dogs–who happen to be kings–quarrel and go to war, whole provinces are devastated, and all for a drop of honey! “Titty Mouse and Tatty Mouse” also ends in a universal calamity which seems to arise from a cause of no great importance. Benfey’s suggestion is certainly ingenious, but perhaps too ingenious to be true.
XVII. JACK AND HIS SNUFF-BOX.
Source.-Mr. F. Hindes Groome, In Gipsy Tents, p. 201 seq. I have eliminated a superfluous Gipsy who makes her appearance towards the end of the tale a propos des boltes, but otherwise have left the tale unaltered as one of
