But we should ill understand the spirit of the Norsemen, if we supposed that these transformations into beasts were all that the national heart has to tell of beasts and their doings, or that, when they appear, they do so merely as men-beasts, without any power or virtue of their own. From the earliest times, side by side with those productions of the human mind which speak of the dealings of men with men, there has grown up a stock of traditions about animals and their relations with one another, which forms a true Beast Epic, and is full of the liveliest traits of nature. Here, too, it was reserved for Grimm to restore these traditions to their true place in the history of the human mind, and show that the poetry which treats of them is neither satirical nor didactic, though it may contain touches of both these artificial kinds of composition, but, on the contrary, purely and intensely natural. It is Epic, in short, springing out of that deep love of nature and close observation of the habits of animals which is only possible in an early and simple stage of society. It used to be the fashion, when these Beast traditions were noticed, to point to Aesop as their original, but Grimm has sufficiently proved [Reinhart Fuchs, Introduction] that what we see in Aesop is only the remains of a great world-old cycle of such traditions which had already, in Aesop's day, been subjected by the Greek mind to that critical process which a late state of society brings to bear on popular traditions; that they were then already worn and washed out and moralized. He had also shown how the same process went on till in Phaedrus nothing but the dry bones of the traditions, with a drier moral, are served up to the reader; and he has done justice on La Fontaine, who wrote with all the wanton licentiousness of his day, and frittered away the whole nature of his fables by the frivolity of his allusions to the artificial society of his time. Nor has he spared Lessing, who, though he saw through the poverty of Phaedrus as compared with Aesop, and was alive to the weakness of La Fontaine, still wandered about in the classical mist which hung heavy over the learning of the eighteenth century, and saw in the Greek form the perfection of all fable, when in Aesop it really appears in a state of degeneracy and decay. Here too, as in so many other things, we have a proof that the world is older than we think it. The Beast-Fables in the Pantcha Tantra and the Hitopadesa, the Indian parallels to Aesop, reveal, in the connection in which they occur, and in the moral use to which they are put, a state of society long past that simple early time in which such fictions arise. They must have sprung up in the East in the very dawn of time; and thence travelling in all directions, we find them after many centuries in various shapes, which admit of no mistake as to their first origin, at the very ends of the earth, in countries as opposite as the Poles to each other; in New Zealand and Norway, in Central Africa and Servia, in the West Indies and in Mongolia; all separated by immense tracts of land or sea from their common centre. To the earnest inquirer, to one who believes that many dark things may yet be solved, it is very satisfactory to see that even Grimm, in his Reynard the Fox, is at a loss to understand why the North, properly so called, had none of the traditions which the Middle Age moulded into that famous Beast-Epic. But since then the North, as the Great Master himself confesses in his later works, has amply avenged herself for the slight thus cast upon her by mistake. In the year 1834, when Grimm thus expressed his surprise on this point, the North had no such traditions to show in books indeed, but she kept them stored up in her heart in an abundance with which no other land perhaps can vie. This book at least shows how natural it seems to the Norse mind now, and how much more natural of course it seemed in earlier times, when sense went for as much and reflection for so little, that beasts should talk; and how truly and faithfully it has listened and looked for the accents and character of each. The Bear is still the King of Beasts, in which character he appears in 'True and Untrue', No. i, but here, as in Germany, he is no match for the Fox in wit. Thus Reynard plays him a trick which condemns him for ever to a stumpy tail in No. xxiii. He cheats him out of his share of a firkin of butter in No. lvii. He is preferred as Herdsman, in No. x, before either Bear or Wolf, by the old wife who wants some one to tend her flock. Yet all the while he professes immense respect for the Bear, and calls him 'Lord', even when in the very act of outwitting him. In the tale called 'Well Done and Ill Paid', No. xxxviii, the crafty fox puts a finish to his misbehaviour to his 'Lord Bruin', by handing him over, bound hand and foot, to the peasant, and by causing his death outright. Here, too, we have an example, which we shall see repeated in the case of the giants, that strength and stature are not always wise, and that wit and wisdom never fail to carry the day against mere brute force. Another tale, however, restores the bear to his true place as the king of beasts, endowed not only with strength, but with something divine and terrible about him which the Trolls cannot withstand. This is 'The Cat on the Dovrefell', No. xii. In connection with which, it should be remembered that the same tradition existed in the thirteenth century in Germany,[Grimm, Irisch. Elfenm., 114–9, and D. M., 447.] that the bear is called familiarly grandfather in the North, and that the Lapps reckon him rather as akin to men than beasts; that they say he has the strength of ten and the wit of twelve men. If they slay him, they formally beg his pardon, as do also the Ostjaks, a tribe akin to the Lapps, and bring him to their huts with great formalities and mystic songs. To the Wolf, whose nickname is 'Graylegs', [28] these tales are more complimentary. He is not the spiteful, stupid, greedy Isengrim of Germany and France. Not that Isengrim, of whom old English fables of the thirteenth century tell us that he became a monk, but when the brethren wished to teach him his letters that he might learn the paternoster, all they could get out of him was lamb, lamb; nor could they ever get him to look to the cross, for his eyes, with his thoughts, 'were ever to the woodward'. [Douce, Illust. to Shakspeare, ii, 33, 344, quoted in Reinhart Fuchs, ccxxi.] He appears, on the contrary, in 'The Giant who had no Heart in his body', No. ix, as a kindly grateful beast, who repays tenfold out of the hidden store of his supernatural sagacity the gift of the old jade, which Boots had made over to him.
The horse was a sacred animal among the Teutonic tribes from the first moment of their appearance in history, and Tacitus [Germania, 9, 10.] has related, how in the shade of those woods and groves which served them for temples, white horses were fed at the public cost, whose backs no mortal man crossed, whose neighings and snortings were carefully watched as auguries and omens, and who were thought to be conscious of divine mysteries. In Persia, too, the classical reader will remember how the neighing of a horse decided the choice for the crown. Here, in England, at any rate, we have only to think of Hengist and Horsa, the twin-heroes of the Anglo-Saxon migration, as the legend ran—heroes whose name meant 'horse'—and of the vale of the White Horse in Berks., where the sacred form still gleams along the down, to be reminded of the sacredness of the horse to our forefathers. The Eddas are filled with the names of famous horses, and the Sagas contain many stories of good steeds, in whom their owners trusted and believed as sacred to this or that particular god. Such a horse is Dapplegrim in No. xl, of these tales, who saves his master out of all his perils, and brings him to all fortune, and is another example of that mysterious connection with the higher powers which animals in all ages have been supposed to possess.
Such a friend, too, to the helpless lassie is the Dun Bull in 'Katie Woodencloak', No. 1, out of whose ear comes the 'Wishing Cloth', which serves up the choicest dishes. The story is probably imperfect, as we should expect to see him again in human shape after his head was cut off, and his skin flayed; but, after being the chief character up to that point, he remains from that time forth in the background, and we only see him darkly in the man who comes out of the face of the rock and supplies the lassie's wants when she knocks on it. Dun, or blue, or mouse-colour, is the favourite colour for fairy kine. Thus the cow which Guy of Warwick killed was dun. The Huldror in Norway have large flocks of blue kine. In Scotland runs the story of the mouse-coloured Elfin Bull. In Iceland the colour of such kine is apalgrár, dapple grey. This animal has been an object of adoration and respect from the earliest times, and we need only remind our readers of the sanctity of cows and bulls among the Indians and Egyptians, of 'the Golden Calf' in the Bible; of Io and her wanderings from land to land; and, though last, not least, of Audhumla, the Mythic Cow in the Edda, who had so large a part in the creation of the first Giant in human forms. [Snorro's Edda,