exclusively to amuse and but seldom to instruct. These stories may be roughly divided into three classes: nursery tales, fairy stories, and jests. In countries where the people are generally educated, the first two classes form but one; where, on the other hand, the people still retain the credulity and simplicity of childhood, the stories which with us are confined to the nursery amuse the fathers and mothers as well as the children. These stories were regarded with contempt by the learned until the famous scholars, the brothers Grimm, went about Germany some sixty years ago collecting this fast disappearing literature of the people. The interesting character of these tales, and the scientific value attributed to them by their collectors, led others to follow their footsteps, and there is now scarcely a province of Germany that has not one or more volumes devoted to its local popular tales. The impulse given by the Grimms was not confined to their own country, but extended over all Europe, and within the last twenty years more than fifty volumes have been published containing the popular tales of Iceland, Greenland, Norway, Sweden, Russia, Germany, England, Scotland, France, Biscay, Spain, Portugal, and Greece. Asia and Africa have contributed stories from India, China, Japan, and South Africa. In addition to these we have now to mention what has been done in this field in Italy.

From their very nature the stories we are now considering were long confined to the common people, and were preserved and transmitted solely by oral tradition. It did not occur to any one to write them down from the lips of the people until within the present century. The existence of these stories is, however, revealed by occasional references, and many of them have been preserved, but not in their original form, in books designed to entertain more cultivated readers.[1] The earliest literary collection of stories having a popular origin was made in the sixteenth century by an Italian, Giovan Francesco Straparola, of Caravaggio.[2] It is astonishing that a person of Straparola's popularity should have left behind him nothing but a name. We only know that he was born near the end of the fifteenth century at Caravaggio, now a small town half way between Milan and Cremona, but during the Middle Ages an important city belonging to the duchy of Milan. In 1550 he published at Venice a collection of stories in the style of the Decameron, which was received with the greatest favor. It passed through sixteen editions in twenty years, was translated into French and often printed in that language, and before the end of the century was turned into German. The author feigns that Francesca Gonzaga, daughter of Ottaviano Sforza, Duke of Milan, on account of commotions in that city, retires to the island of Murano, near Venice, and surrounded by a number of distinguished ladies and gentlemen, passes the time in listening to stories related by the company. Thirteen nights are spent in this way, and seventy-four stories are told, when the approach of Lent cuts short the diversion. These stories are of the most varied form and origin; many are borrowed without acknowledgment from other writers, twenty-four, for example, from the little known Morlini, fifteen from Boccaccio, Sachetti, Brevio, Ser Giovanni, the Old-French fabliaux, the Golden Legend, and the Romance of Merlin. Six others are of Oriental origin, and may be found in the Pantschatantra, Forty Viziers, Siddhi Kûr, and Thousand and One Nights.[3] There remain, then, twenty-nine stories, the property of Straparola, of which twenty-two are märchen, or popular tales. We say "the property" of Straparola: we mean they had never appeared before in the literature of Europe, but they were in no sense original with Straparola, being the common property which the Occident has inherited from the Orient. There is no need of mentioning in detail here these stories as they are frequently cited in the notes of the present work, and one, the original of the various modern versions of "Puss in Boots," is given at length in the notes to Chapter I.[4] Two of Straparola's stories have survived their author's oblivion and still live in Perrault's "Peau d'Ane" and "Le Chat Botté," while others in the witty versions of Madame D'Aulnoy delighted the romance-loving French society of the seventeenth century.[5] Straparola's work had no influence on contemporary Italian literature, and was soon forgotten,—an unjust oblivion, for to him belongs the honor of having introduced the Fairy Tale into modern European literature. He has been criticised for his style and blamed for his immorality. The former, it seems to us, is not bad, and the latter no worse than that of many contemporaneous writers who have escaped the severe judgment meted out to Straparola.

We find no further traces of popular tales until nearly a century later, when the first edition of the celebrated Pentamerone appeared at Naples in 1637. Its author, Giambattista Basile (known as a writer by the anagram of his name, Gian Alesio Abbattutis), is but little better known to us than Straparola. He spent his youth in Crete, became known to the Venetians, and was received into the Academia degli Stravaganti. He followed his sister Adriana, a celebrated cantatrice, to Mantua, enjoyed the duke's favor, roamed much over Italy, and finally returned to Naples, near where he died in 1632.[6] The Pentamerone, as its title implies, is a collection of fifty stories in the Neapolitan dialect, supposed to be narrated, during five days, by ten old women, for the entertainment of the person (Moorish slave) who has usurped the place of the rightful princess.[7] Basile's work enjoyed the greatest popularity in Italy, and was translated into Italian and into the dialect of Bologna. It is worthy of notice that the first fairy tale which appeared in France, and was the avant-coureur of the host that soon followed under the lead of Charles Perrault, "L'Adroite Princesse," is found in the Pentamerone.[8] We know nothing of the sources of Basile's work, but it contains the most popular and extended of all European tales, and must have been in a great measure drawn directly from popular tradition. The style is a wonderful mass of conceits, which do not, however, impair the interest in the material, and it is safe to say that no people