Chapter III

STORIES OF ORIENTAL ORIGIN.

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.

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.

There is also a version of this fable in Morosi, p. 75, which is as follows:—

XLIX. THE MAN, THE SERPENT, AND THE FOX.

There was once a huntsman, who, in passing a quarry, found a serpent under a large stone. The serpent asked the hunter to liberate him, but the latter said: "I will not free you, for you will eat me." The serpent replied: "Liberate me, for I will not eat you." When the hunter had set the serpent at liberty, the latter wanted to devour him, but the hunter said: "What are you doing? Did you not promise me that you would not eat me?" The serpent replied that hunger did not observe promises. The hunter then said: "If you have no right to eat me, will you do it?" "No," answered the serpent. "Let us go, then," said the hunter, "and ask three times." They went into the woods and found a greyhound, and asked him, and he replied: "I had a master, and I went hunting and caught hares, and when I carried them home my master had nothing too good to give me to eat; now, when I cannot overtake even a tortoise, because I am old, my master wishes to kill me; for this reason I condemn you to be eaten by the serpent; for he who does good finds evil." "Do you hear? We have one judge," said the serpent. They continued their journey, and found a horse, and asked him, and he too replied that the serpent was right to eat the man, "for," he said, "I had a master, who fed me when I could travel; now that I can do so no longer, he would like to hang me." The serpent said: "Behold, two judges!" They went on, and found a fox. The huntsman said: "Fox, you must aid me. Listen: I was passing a quarry, and found this serpent dying under a large stone, and he asked aid from me, and I released him, and now he wants to eat me." The fox answered: "I will be the judge. Let us return to the quarry, to see how the serpent was." They went there, and put the stone on the serpent, and the fox asked: "Is that the way you were?" "Yes," answered the serpent. "Very well, then, stay so always!" said the fox.

There is another complete version of "The Forty Thieves" in Nerucci, No. 54, Cicerchia, o i ventidua Ladri. The thieves are twenty-two, and cicerchia is the magic word that opens and shuts the robbers' cave. A version in Ortoli, p. 137, has seven thieves.

The story passed from the Disc. Cler. into the Spanish collection El Libro de los Enxemplos, No. 85. A similar story is also found in Grimm, No. 86, "The Fox and the Geese."

This story is also found in Pitrè, No. 76, "Lu Bracceri di manu manca" ("The Usher on the Left Hand," i. e., of the king, who also had one on his right hand); Pomiglianesi, No. 6, "Villa;" and, in the shape of a poetical dialogue, in Vigo, Raccolta amplissima di Canti popolari siciliani. Secunda ediz. Catania, 1870-1874, No. 5145.

The story is told of Pier delle Vigne by Jacopo d'Aqui (XIII. cent.) in his Chronicon imaginis mundi, and of the Marchese di Pescara by Brantôme, Vie des Dames galantes. These versions will be found with copious references in Pitrè and Imbriani as cited above: see also, Cantilene e Ballate, Strambotti e Madrigali nei Secoli XIII. e XIV., A cura di Giosuè Carducci, Pisa, 1871, p. 26. The story is discussed in an exhaustive manner by S. Prato in the Romania, vol. XII. p. 535; XIV. p. 132, "L' Orma del Leone."

Besides the popular versions in Italian, the story is also found in Bandello, I., XXV., who follows Herodotus closely.

The Persian version of Qâdirî (a compend of Nachschabî's) is the one most frequently translated. The German translation: Toutinameh. Eine Sammlung pers. Märchen, von C. J. L. Iken, mit einem Anhange von J. G. L. Kosegarten, Stuttgart, 1822, is easily found. The Turkish version is elegantly translated by G. Rosen: Tuti-nameh, das Papagaienbuch, eine Sammlung orientalischer Erzählungen nach der türkischen Bearbeitung zum ersten Male übersetzt von G. Rosen, Leipzig, 1858, 2 vols.

It is possible that the Italian stories containing the frame of the Çukasaptati may have been developed from the story in the Seven Wise Masters which is found in both the Oriental and Occidental versions. The spirit of Folk-tales seems to us averse to expansion, and that condensation is the rule. We think it more likely that it was by way of oral tradition, or from some now lost collection of Oriental tales once known in Italy.

In addition to the Oriental elements mentioned in the third chapter, Stanislao Prato has discovered the story of Nala in a popular tale from Pitigliano (Tuscany), see S. Prato, La Leggenda indiana di Nala in una novella popolare pitiglianese, Como, 1881. (Extracted from I Nuovi Goliardi.)