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The Folktale
Stith Thompson

AT 428

The Wolf. A Maiden in the service of a witch

Part Two

The Folktale from Ireland to India

II – The Complex Tale

5. Lovers and married couples

C. Enchanted Husband (Lover) Disenchanted

The presence of the supernatural wife in folktales —whether she be a transformed animal, an inhabitant of another world, or some kind of fairy or elf—has long interested those who like to speculate about the ultimate origins of folktales and other human institutions. Each generation of scholars has had its favorite theory. A century ago these scholars were talking with the utmost certainty and dogmatism of these supernatural spouses, telling us that they represented now this, now that phenomenon of sky or cloud or seasonal change. A generation later these creatures were dogmatically described as always essentially animals and as related to primitive totemistic ideas. Still later the ritualistic school had its inning and all these stories became embodiments of ancient rites. And even today there remain some scholars who assert that they have the key that unlocks this mystery. This key they find in the interpretation of dreams. [105]

No matter whether one is convinced by such general theories of origin or, like the present writer, is skeptical of them all, it is clear enough that to the teller of tales the supernatural wife is no more important than her male counterpart. Fairy lovers, animals who are really transformed men, and even demigods marry human maidens and eventually take on human form themselves so as to live happily with their faithful wives.

Most of the problems connected with this group of tales come to light when we examine the story of Cupid and Psyche. This tale receives its name from the treatment given it by Apuleius in the second century after Christ. [106] This classical form of the tale certainly does not represent the original from which the modern European versions are derived. It belongs to a widely-diffused tradition which has a considerable variation from place to place. [p. 98] These variations can best be clarified by means of a generalized summary of the story (Type 425). In one way or another a girl is married to a monster husband. This introductory part of the story has many variations. Sometimes the monster is born as a result of a hasty wish of the parents. Usually he is a man at night and a monster or animal by day. Frequently the father of the girl promises his daughter in marriage to the monster, either because he has fallen into the power of the evil creature and thus buys his freedom or else in order to secure an unusual present which his youngest daughter has asked him to bring back from his journey. In some cases the father and daughter make unsuccessful attempts to evade their bargain. Usually, however, the girl goes willingly and joins the supernatural husband.

At this point, no matter what the introduction to the story may have been, the manifold versions of the tale begin to converge. In spite of the fact that the girl has been really forced into this marriage and that the husband is thought of in the earlier part of the story as a monster or a disagreeable animal, the heroine is not only complacent about the marriage but almost immediately comes to love her unusual mate. Frequently the life of the pair together is described as taking place in the midst of the greatest luxury. The chief desire of the girl is now to disenchant her husband, so that they can continue their joyful existence as normal human beings. In some of the related tales the girl succeeds in disenchanting the monster from his animal or supernatural form by means of a kiss or tears, or by burning the animal skin, or sometimes by cutting off his head. But in Cupid and Psyche she always loses her supernatural husband because she fails in some way to obey instructions. It may be that she burns his animal skin too soon, but more frequently she learns and reveals the secret of his unusual form.

As soon as she disobeys, the husband leaves her, sometimes giving her vague instructions as to where she may find him. She sets out immediately on a long and sorrowful wandering. Sometimes she wears iron shoes which must be worn out before she reaches the end of her journey. She gets magic objects from an old woman (or frequently from three in succession); she asks her direction from the wind and stars; she climbs a steep glass mountain at the top of which she finds her husband. Before being reunited she still has to win him from the wife that he is about to marry and especially to cause him to recognize her, since he has forgotten all about her. To do this she sometimes takes service as a maid and buys with three jewels the privilege of sleeping with her husband three nights. The story always ends with the reunion of the couple and a happy marriage.

In both the introductory part and in the last section which describes the search for the husband, this tale has much in common with a great many related stories. We have seen daughters promised to animals by bankrupt fathers in the tale of the Animal Brothers-in-law (Type 552), and we shall shortly mention a number of other stories of marriages to animal husbands [p. 99] The quest for the lost husband corresponds in a great number of details with the similar quest for the lost supernatural wife (Type 400). The adventures at the very end of the story are frequently the same as those in the tale of the Forgotten Fiancée (Type 313C).

The most complete study of this story is that of Ernst Tegethoff. [107] He considers the kernel of the tale to be the interruption of the happy life of the heroine and her supernatural husband because of the disobedience of the wife. In his consideration of the distribution of the versions of the tale he finds that the nature of the prohibition which the wife violates is an important indication of the direction in which dissemination has taken place. In spite of the great detail with which the material for Tegethoff's study has been assembled, he has not made adequate analysis so as to show clearly the probable relationships of the widely scattered versions. The tale has been known in literary circles for nearly two thousand years and has been frequently the subject of artistic treatment since. But Tegethoff is inclined to think that, except for Italy, the literary treatments have had little influence on the oral.

Where and when the first Cupid and Psyche tale was told is certainly not known, but it would be possible by close analysis to find much more than we now know about that probable time and place and something of the form of the story which has given rise to such a long and vigorous folk tradition. It is told in every part of Europe, but it is especially popular in the western half, where several countries have already reported more than fifty versions. The sixty-one Italian oral variants are of especial interest in connection with the appearance of the tale in Apuleius and Basile. There are a few examples of the story in the Near East and in India. Among primitive peoples it does not seem to be told except by the Zuñi of New Mexico. It has been recorded from the French in Missouri, and the Negroes of Jamaica. In all, several hundred oral variants are available to the student of this tale.

Instead of making such an investigation, Tegethoff chooses to speculate as to the psychological condition which might conceivably produce this story. It would seem to the reader that he decided upon his theory first and interpreted all of his facts in the light of that theory. Since he wishes to show that the story is the result of a dream experience, he first sloughs off all motifs that appear in other tales. There is left, then, only the bare fact of a girl who is married to a monster husband and whose happiness is interrupted by some transgression of hers. Though the story never appears in this particular form, the author presumably imagines that it was first told in this elemental fashion as a result of somebody's dream. Whose? Presumably of a girl who dreams of a lover and is rudely awakened by someone entering the room with a [p. 100] light. This may be the explanation for this story, and I should not wish to deprive anyone of the privilege of believing so. But even in the search for the ultimate origins of a folktale, there is no reason to be absurd. It would be much fairer and honester to say that we have no idea, and probably never will have, as to the original form of this tale and as to who made it up. And we certainly have no way of finding out what was the particular psychological state of the unknown and unknowable person who invented this story. [108]

Tegethoff is convinced that the story of the animal husband who is disenchanted has a different origin from that which we have just mentioned, but if so it has become so thoroughly amalgamated with the other Cupid and Psyche stories that it is impossible now to separate them. [109]

It is true that the motif of the disenchanted animal husband appears frequently in other tales than Cupid and Psyche. These stories are all rather simple in structure leading to the disenchantment as the climax of the action. In one of these, The Two Girls, the Bear, and the Dwarf (Type 426), the girls let a bear into their hut in the woods. They also rescue an ungrateful dwarf from death. It turns out that the bear has been enchanted by the dwarf. When the bear kills the dwarf, he changes into a prince. This story is a literary concoction which appeared in a German folktale collection in 1818 and was retold by Grimm. It has not been reported outside of a very small area in central Europe.

In an Italian tale known as The Wolf (Type 428), which is probably a mere variation of Cupid and Psyche, a girl is assigned seemingly impossible tasks by a witch. Eventually she is sent to another witch with a letter giving instructions that the girl is to be killed. The wolf who helps the girl escape is thereby disenchanted and becomes a prince who marries her. This story is well known through its appearance in Gonzenbach's Sicilian collection. It has been recorded orally in Italy, Spain, Portugal, Norway, Sweden, Denmark, Finland, and Russia.

Even less a part of the oral tradition of Europe is the story of The Ass (Type 430). It is really a retelling by the brothers Grimm of a fourteenth century Latin poem, Asinarius. The prince who has been transformed to an ass plays a lyre and is entertained at the king's court. A princess disenchants him and becomes his wife.

Somewhat more of the folk flavor is found in Grimm's tale of The House in the Wood (Type 431). It has at least a large number of motifs found in well-recognized folktales. Three sisters, one after the other, are sent out into the woods. Like Hansel and Gretel, they leave a clue of grain, but this is eaten by birds. Each in turn comes to a house where they find an old man, [p. 101] a cock, a hen, and a cow. The elder sisters are discourteous to these animals and are thrown into the cellar. The youngest feeds them and in this way disenchants them all. The old man turns out to be a prince and the animals his servants. He marries his rescuer. Only nine versions of this tale have been noted, and all of them seem likely to be mere retellings of the Grimm story.

Belonging to this same group of tales are two about serpents. In one of them (Type 433A), a huge serpent carries a princess into its castle. She kisses it and disenchants it. In the other (Type 433B), a childless queen bears a son who has the form of a serpent and who stays far away from home. He is disenchanted by a maiden, usually by bathing him. Both of these serpent stories are most popular in Scandinavia, though the first has also been reported in the Baltic countries and in Hungary. The second tale, known in Danish as Kung Lindorm, was given a thorough study a generation ago by Axel Olrik. This has been recently elaborated in the light of newly available material by Anna Birgitta Waldemarson. [110] The peculiar distribution of the versions—some simple legends in India and complicated tales of exactly the same pattern in the Near East and in Denmark and southern Sweden—shows upon analysis that there can be little doubt of the origin of the tale in the East, of its development into a story of the disenchanted serpent husband, followed by the adventures of the cast-off wife (either Type 451 or 707). This secondary development was accomplished in the Near East, and the tale, with both parts, seems to have been carried to Scandinavia without having left any important traces on the way.

Another tale which may be nothing more than a truncated Cupid and Psyche story is Hans My Hedgehog (Type 441) which has been given some popularity through its appearance in Grimm. It does not seem to be known outside of Germany and the countries to its immediate east. A childless woman gives birth to a hedgehog. Years later the king unwittingly promises his daughter to the hedgehog in return for showing him the way out of the forest. The hedgehog is eventually disenchanted by the girl and changes into a handsome youth.

Finally, in this group of supernatural husbands should be mentioned The Frog King (Type 440), sometimes also known as Iron Henry. This tale goes back to a Latin story written in Germany in the thirteenth century. It also received literary treatment in Scotland in the sixteenth century. But in spite of this literary background, it seems to be fairly well known to story-tellers in Germany and eastward well into Russia, and it has been reported sporadically from nearly all countries in Europe, though not from any other continent. It has achieved a certain fortuitous fame because it appears as number one of the celebrated Grimm collection. The youngest of three sisters throws a [p. 102] ball into a spring. A frog promises to give her back the ball (in some versions, to make the spring run clear) if she will promise to marry him. The girl proceeds to forget her promise. But the frog duly appears at her door and requests entrance. He sleeps at the door, later on the table, and finally in her bed. He is disenchanted and becomes a prince. This may happen in any number of ways: by being allowed to sleep in the girl's bed, by a kiss, by having his head cut off or his frog skin burned, or by being thrown against the wall. A picturesque trait is added to this story by the experiences of the frog king's servant, Iron Henry. He has grieved so at his master's misfortune that he has three iron bands around his heart to keep it from breaking. As his master is disenchanted the bands snap one by one.

[105] For some considerations of this dream theory in connection with the story of Cupid and Psyche, see p. 99, below.

[106] This tale is inserted in a larger narrative known as The Golden Ass. It has been frequently translated, never more charmingly than by Walter Pater in his Marius the Epicurean.

[107] Amor und Psyche. See also: G. Huet, "Le roman d'Apulée: était-il connu au moyen age," Le Moyen Age, XXII (1909), 22, XXIX (1917), 44; B. Stumfall, Das Märchen vom Amor und Psyche, 1907; Maurits de Meyer, "Amor et Psyche," Folkliv, 1938, pp. 197-210.

[108] For some further considerations about the dream theory of folktale origins, especially in its Freudian aspects, see pp. 385f, below.

[109] It is convenient to designate the story when the hero is animal as Type 425C.

[110] Olrik, Danske Studier, 1904, pp. 1, 224; Waldemarson, "Kung Lindorm: en Orientalisk Saga i Dansk-Skånsk Sagotradition," Folkkultur (Meddelanden fran Lunds Universitets Folkminnesarkiv), 1942, pp. 176-245.

Types:

313C, 400, 425, 425C, 426, 428, 430, 431, 433A, 433B, 440, 441, 451, 552, 707

Part Two

The Folktale from Ireland to India

II – The Complex Tale

6. Tasks and quests

Prominent in the action of a very large number of folk stories is the performance of difficult, and sometimes impossible, tasks and quests. Frequently such compulsory labors form only a subordinate part of the story, [116] the principal interest of which is an extensive plot in which these tasks are of only incidental importance. In contrast to such tales there are some half a dozen in which the performance of tasks or the accomplishment of quests is the most important event of the entire action.

The quests on which the heroes of folktales set forth are frequently impossible or strange, but none stranger than those undertaken by The Youth Who Wanted to Learn What Fear Is (Type 326). The hero has heard of fear but does not know what it is. He goes out on a search for it and tries various frightful experiences which have been suggested to him. He plays cards with the devil in a church; he steals clothes from a ghost; he spends the night under a gallows, and another in a cemetery; he stays in a haunted house where dead men's limbs fall down the chimney; he overcomes ghost like cats; he plays ninepins with a dead man whose members have been reassembled; he cuts the devil's fingernails; or, lastly, he has himself shaved by a ghostly barber. In spite of all his efforts he fails to discover fear. Later, after his marriage, he learns what fear is when cold water is thrown on him or when eels are put down his back while he is asleep.

In exactly this form the story does not have any early literary treatments. Straparola in the sixteenth century wrote a story about a boy who went on a [p. 106] quest for death, and one of the Icelandic sagas tells of a similar journey to find out what anger is. [117] As an oral tale in very much the form we have outlined it is present throughout the European continent, in the British Isles, and in Iceland. It seems to be popular in all parts of this area, and only a special investigation could determine the part of Europe where the tale may have originated. For it is certainly European: it does not occur in Asia or Africa, and where it appears in the New World it has obviously been carried by European settlers. [118]

The assignment of tasks to suitors by the father of the prospective bride is a prominent motif in several well-known stories (Motifs H310-H359). Much less usual is the imposition of tasks by the maiden herself, but this is the central motif of Grimm's tale -of The Sea-Hare (Type 329). A princess is possessed of magic windows which give her the power of seeing everything. She assigns her suitors the task of hiding themselves from her. Those who fail have their heads placed on stakes before the palace. [119] After his elder brothers have lost their lives in this attempt, the youngest undertakes the task. He receives the help of grateful animals or, in some versions, of an old man. With their aid he hides himself in a raven's egg and in the belly of a fish, but the princess discovers him even there. As a last resort he has himself transformed into an insect under the princess's hair. In her anger she breaks her magic windows and thus loses her power. The youth is eventually disenchanted and marries the princess.

The tale is made up of a great many motifs which are mere folktale commonplaces: the suitor tasks, the helpful animals, the successful youngest son, transformation and disenchantment, and the final happy marriage. Nevertheless, the outlines of the tale are distinct enough wherever it is known. Nowhere can it be said to be popular, but some versions occur in most countries from Iceland to the Caucasus. It does not seem to have had any literary treatment, nor to have been carried to other continents. Its distribution would suggest that it is essentially eastern European.

Certain elements of the tale just discussed are found in a story which is popular in Norway but is apparently confined to that country. In this tale of The King's Tasks (Type 577) it is the king who imposes tasks on his daughter's suitors. The youngest son, through his kindness to an old woman, receives magic objects and information, and with these succeeds where his elder brothers have failed.

The assigner of tasks in folk narratives is sometimes the hero's father. In a story made popular through its literary handling by Madame d'Aulnoy [p. 107] in 1710 under the title The White Cat (La Chatte Blanche [Type 402]), the youngest of the three brothers succeeds best in the quests set by his father. The youths are sent out to bring back the best of various things—the most beautiful bouquet, the finest of chains, the best of bread, the smallest of dogs, the finest of horses, and finally the most beautiful bride. The hero is helped by an animal, frequently a cat, but sometimes a mouse or frog. She eventually changes herself into a beautiful maiden and marries him.

The Grimms use this plot for two of their stories, one with a frog and the other with a cat as the transformed heroine. Except for this inconsistency in the kind of animal who acts as the hero's helper, the story maintains a clear and vigorous tradition in the folklore of all of Europe. Somewhat more than 300 versions have been recorded. Two variants are known from Armenia and one from North Africa; otherwise it seems to have remained in Europe.

Two tales of quests are so much alike that it is convenient to consider them at the same time. In both stories a king sends his sons out on a quest; in both the youngest succeeds and eventually overcomes the treachery of his elder brothers. The first of these tales is The Bird, the Horse, and the Princess (Type 550). At night a bird steals golden apples from the king's orchard, but while doing so drops a golden feather. The king orders his sons to find the bird. As in so many tales of this kind, the two elder boys are discourteous to animals or to an old woman and fail, but the youngest, because of his kindness, receives their help. As the brothers leave, they find a place where three roads part and where inscriptions on each tell what will happen if that road is chosen. Each brother chooses a different road. The hero reaches the tree of the golden bird, but he finds that he may not have the bird until he undertakes further quests. He succeeds in accomplishing these, receives a magic horse, wins a princess, and, along with the magic bird, reaches home. His elder brothers rob him and throw him into a well or a den. He is helped out by a friendly fox or wolf to which he feeds meat. The fox is decapitated and becomes a prince. The hero is restored to his wife and possessions.

This story has a considerable literary history. With slight variations it is known in the Thousand and One Nights and has appeared since that time frequently in literary reworkings. [120] The story is, however, so well established in the oral repertory of taletellers in practically every country of Europe, and fits in so well with the general spirit of many other common oral tales that its essentially popular nature seems unmistakable. It is quite as well known in Scandinavia as it is in Italy and Russia and the Baltic states, and, indeed, all the rest of Europe. It is almost equally popular in western and southern Asia, where it appears in a number of versions in Armenia, India, Indonesia, and central Africa, and is told by the French in Missouri. With so many Asiatic versions balanced against so many European, it is quite impossible, [p. 108] without exhaustive study, to hazard a guess as to where this tale may have originated.

From the general likeness of plot, the identity of many details, and the similarity of the geographical pattern of their occurrences in folklore, it seems reasonable to suppose that this tale and that one which the Grimms called The Water of Life (Type 551) have had much the same history. A mere hasty comparison of the several hundred versions of each of the tales is not sufficient to determine which of these gave rise to the other or whether two stories with the same basic outline have, in the course of time, converged into something like twin types. Future research will doubtless clarify the mutual relation of these stories. It would seem that the first has much the older literary history and is known in Asia. The second has no Asiatic distribution, but has been carried to both North and South American continents.

The plot of The Water of Life, as its name indicates, concerns a quest for a magic healing water or for some other marvelous remedy. The sick or blind king sends his three sons out on this quest. As in the other tale, the two elder brothers are unkind and the youngest kind to animals or an old person. With their aid he succeeds where his brothers have failed. He not only secures the water of life (or of youth), but he also reaches a magic garden where he sees a princess asleep. He lies by the princess and on his departure, writes his name, leaves it with her, and returns home. [121] As in the other tale, his treacherous brothers rob him and throw him into a well or den and he is helped by the fox or wolf. The princess comes seeking the father of her child. After overcoming the treachery of the elder brothers she finds the hero and marries him.

[116] Among such stories already discussed are the following: Jack the Giant Killer (Type Type 328), The Devil's Riddle (Type 812), Tom-Tit-Tot (Type 500), The Three Old Women Helpers (Type 501), The Monster's Bride (Type 507A), Ferdinand the Faithful and Ferdinand the Unfaithful (Type 531), The Devil as Advocate (Type 821B), The Healing Fruits (Type 610), The Gifts of the Dwarfs (Type 611), The Two Travelers (Type 613), The Three Oranges (Type 408), and The Wolf (Type 428). Still to be discussed are the following: The Prince and the Armbands (Type 590), The Spinning-Women by the Spring (Type 408), The Journey to God to Receive Reward (Type 460A), The Journey in Search of Fortune (Type 460B), The Prophecy (Type 930), The Dream (Type 725), Three Hairs from the Devil's Beard (Type 461), The Clever Peasant Girl (Type 875), The Son of the King and of the Smith (Type 920), and The Master Thief (Type 1525).

[117] For these literary references, see Bolte-Polívka, I, 32 and 37.

[118] It has been reported from the Zuñi Indians and from the Spanish-speaking peoples of New Mexico, from the Missouri French, from the Cape Verde Islanders in Massachusetts, and from British tradition in Virginia.

[119] An old and familiar motif, appearing both in Greek mythology and in medieval romance; see Motif H901.1.

[120] For a discussion of the literary history of the tale, see Bolte-Polívka, I, 511.

[121] It will be noticed that the entire episode with the sleeping princess appears also in quite another connection in the story of The Hunter (Type 304).

Types:

326, 328, 329, 402, 408, 428, 460A, 460B, 461, 500, 501, 507A, 531, 550, 551, 577, 590, 610, 611, 613, 725, 812, 821B, 875, 920, 930, 1525

Motifs

H310-H359, H901.1

Part Two

The Folktale from Ireland to India

II – The Complex Tale

12. Origin and history of the complex tales

Not every complex tale known to story-tellers of the area we are considering has found a place in the discussion just concluded. But practically all of those omitted are of very limited distribution. [283] With each tale the main facts about its history and its occurrences in oral tradition have been indicated wherever conclusions seemed possible. While discussing each tale, I have had before me a summary of the scholarship which has been devoted to it and a complete list of oral versions insofar as the extensive reference books and regional surveys now available made this possible. Frequently the mere bringing together of this material was sufficient to compel conclusions about the tale which do not seem likely to need revision. But when all tales with such clear-cut histories have been considered, there remain a large number which present problems sufficient to occupy the attention of scholars for many a decade to come.

Of these complex tales, along with a few closely related simple anecdotes, we have examined somewhat over two hundred. The order in which they have been taken up has been determined by their subject matter. And that means that tales about the same kinds of characters or incidents have been brought together, often when there was no organic relationship between them and when they had little if anything in common in their origin and history. When so much remains dark about the beginnings and about the vicissitudes of so large a number of our folktales, no complete account of them can be based upon historical categories.

Nevertheless, in a very tentative way it may be of interest to see which of our tales have a history that can be proclaimed with some confidence, which of them show great probabilities of proper solution, and which of them still present difficult problems.

That many of our European and Asiatic folktales go back to a literary source is as clear as any fact of scholarship can be made. There would thus seem to be no reason to doubt that an Oriental literary text is responsible for the subsequent development of a considerable number of tales which have received oral currency in Europe and sometime in the Orient. In the older Buddhistic sources [284] are found: Death's Messengers (Type 335); Six Go Through the Whole World (Type 513A); The Three Snake Leaves (Type 612); [p. 177] The Two Travelers (Type 613); The Animal Languages (Type 670); "Think Carefully Before You Begin a Task" (Type 910C); The Brave Tailor (Type 1640); and Doctor Know-All (Type 1641). In the Ocean of Story, a Sanskrit collection brought together in the twelfth century but based upon much older material, there appear, as probable originals of the European oral tradition, versions of: Wise Through Experience (Type 910A); The Servant's Good Counsels (Type 910B); and Faithful John (Type 516). From other collections of literary tales originating in India appear to come: The Bridge to the Other World (Type 471); The Four Skillful Brothers (Type 653); The Wise Brothers (Type 655); and One Beggar Trusts God, the Other the King (Type 841). From various literary sources in India the incidents which make up two of our related tales have been taken and unified at some point before they entered into the oral tradition of the west. [285] These two are : The Son of the King and of the Smith (Type 920); and The King and the Peasant's Son (Type 921). Whatever may be the ultimate source of the stories in the Thousand and One Nights, several of our old folktales are found in that work in much the form in which these stories first reached European taletellers. Among these tales appearing in the Arabian Nights are: Siddhi Numan (Type 449*); Aladdin (Type 561); Open Sesame (Type 676); Luck and Wealth (Type 736); Hatch-penny (Type 745); Oft Proved Fidelity (Type 881); The Treasure of the Hanging Man (Type 910D); and The Forty Thieves (Type 954). Finally, of these tales of Oriental origin, may be mentioned one which appears in the Persian collection, The Thousand and One Days. This is The Prophecy (Type 930).

Similarly, an ultimate origin in European literature seems unmistakable for a dozen or more of the stories current today, whether locally or over the complete European-Asiatic area. Three of the tales which we have noticed certainly go back to Greek literature: Oedipus (Type 931) to Sophocles; Rhampsinitus (Type 950) to Herodotus; and The Wolf and the Kids (Type 123) to the Aesop collection. A fourteenth century Latin poem, the Asinarius, is responsible for the very few oral versions of The Ass (Type 430). Folktales have borrowed very freely from saints' legends: certainly Pride Is Punished (Type 836) is a mere oral treatment of the legend of Polycarp. The great collections of illustrative tales which in the Middle Ages went under the name of Exempla contained a considerable number of folktales. Frequently it is impossible to tell whether they may be reworkings of oral tradition, but sometimes it is quite evident that the oral tale is taken directly from the literary collection. This is clearly true of: Friends in Life and Death (Type 470); The Boy Who Learned Many Things (Type 517); The Three Languages (Type 671); The Angel and the Hermit (Type 759); and Who Ate the Lamb's Heart (Type 785). At least two tales seem to have been learned from the work of the German Meistersinger: The Faithful Wife (Type 888); and [p. 178] The Pound of Flesh (Type 890). Of course, both of these tales were used by Shakespeare, and that fact has doubtless been of influence on their subsequent popularity. Many stories have undoubtedly originated among the people of Italy, and it is sometimes difficult to know whether a tale recounted by those great writers of novelle beginning with Boccaccio was learned from the people or was invented by the author. For at least three of our folktales such literary invention by the novella writer seems the most reasonable hypothesis. The Wager on the Wife's Chastity (Type 882) is in Boccaccio's Decameron; The Luck-Bringing Shirt (Type 844) in the Pecorone of Ser Giovanni; and The Taming of the Shrew (Type 901) in the Nights of Straparola. The Pentamerone of Giambattista Basile of the early seventeenth century is almost completely made up of oral folktales, though transformed into an extraordinary literary style. But it is probable that he invented several tales by freely combining traditional material. Such seems to be the situation with The Forsaken Fiancée (Type 884). Finally, at least one tale given currency by the Grimms, The Two Girls, the Bear, and the Dwarf (Type 426), comes directly from a German literary collection of stories which appeared in 1818.

The fact that one may cite a literary form of a story, even a very old version, is by no means proof that we have arrived at the source of the tradition. Nothing is better authenticated in the study of traditional narrative than the fact that the literary telling of a tale may represent merely one of hundreds of examples of the story in question and have for the history of the tradition no more significance than any other one of the hundreds of variants at hand. Apuleius's telling of Cupid and Psyche and the author of Tobit's version of The Grateful Dead Man tale appear both to be rather late and somewhat, aberrant forms of much older oral tales. With this warning in mind, the careful student should be slow in arriving at the conclusion that a stated literary document is the fountainhead of a particular narrative tradition. For those tales which we have just listed, the actual dependence on the literary source has seemed well established. In addition to these, there are a considerable number for which there is a well-known early literary form to which the weight of evidence would point probably, but not quite certainly, as the actual source. Some of these tales have been very popular among story-tellers, and have spread over two or more continents, and some have had only a very limited acceptance among the people. The degree of popularity and the geographical extent of the distribution is a fact which must be taken into consideration with every tale when we are trying to judge the question of its ultimate literary or oral invention. For this reason, in listing the tales with probable literary sources, it is helpful to indicate briefly what type of oral distribution each has.

At least related to the old Greek story of The Cranes of Ibycus is the tale The Sun Brings All to Light (Type 960; oral: Spain to Russia). From saints' [p. 179] legends at least two oral tales appear to have been taken: Hospitality Rewarded (Type750B; oral: scattered thinly over most of Europe); and Christ and the Smith (Type 753; oral: all Europe, especially the Baltic states). Certainly influenced by some of the legends of the popes, if not directly borrowed from them, is The Dream (Type 725; oral: moderately popular in eastern Europe and the Baltic states). In addition to the folktales which we are sure have come from books of Exempla, there are several where such an origin seems likely: The King and the Robber (Type 951A; oral: Germany and the Baltic states, sporadic in Hungary and Russia); The Old Robber Relates Three Adventures (Type 953; oral: thinly scattered, Ireland to Roumania); and "We Three; For Money" (Type 1697; oral: thinly scattered over all Europe). The influence of the chivalric romance in general is seen in The Bride Won in a Tournament (Type 508) which was told in Straparola's Nights and received frequent literary treatment in the Middle Ages and Renaissance, but has been collected orally only in three versions in Lithuania.

The rich prose literature of medieval Iceland has in it many folktale elements, most of which doubtless go back to popular tradition. But this may not have been true in all cases: an Icelandic prose tale of 1339 seems to lie back of the oral tale Godfather Death (Type 332; oral: Iceland to Palestine, especially the Baltic states, but not Russia). A medieval chronicle of 1175 probably forms the beginning of the tradition later carried on through French and German jestbooks and at least one English play, and connected with the name of a famous Lord Mayor of London. This is Whittington's Cat (Type 1651; oral: scattered from western Europe to Indonesia, especially popular in Finland).

The jestbooks of the Renaissance contain a number of folktales. In many cases, these were taken from older literary collections, or indeed from oral tradition. But occasionally they seem to have served as a real source for tales which now belong to the folk. Such would seem to be true of The Wishes (Type 750A; oral: popular throughout Europe, sporadic in China); The Tailor in Heaven (Type 800; oral: scattered thinly over Europe, sporadic among Buryat of Siberia); The Devil as Advocate (Type 821; oral: all Europe, especially Baltic, moderately popular); Sleeping Beauty (Type 410; oral: scattered thinly over Europe, one-third of versions Italian, based on Basile); and The Three Brothers (Type 654; oral: confined to Europe).

A German literary tale of the thirteenth century may well be the beginning of The Frog King (Type 440; oral: Germany to Russia only). The habit of writing literary folktales was carried on into the eighteenth century, both in France and in Germany. Many of these tales never assumed any oral popularity. On the other hand, The Girls Who Married Animals (Type 552), although concocted by Musäus at the end of the eighteenth century of authentic oral material, combined with an analogous tale in Basile, has since entered into the stream of oral tradition in the form he then designed. Its [p. 180] oral distribution shows the greatest inconsistency and indicates frequent direct use of the literary source.

For all the tales mentioned thus far in this summary there seems a strong probability of ultimate literary origin. But it cannot be too frequently repeated that the fact of the appearance of a tale in some literary document is no proof that it did not originate among the people. Oral tales have been a very fruitful source For literary story-tellers everywhere. It thus happens that frequently the literary appearance of a story only represents one of many hundreds of versions and is, of course, less important in the history of the tale than the oral variant from which the story was borrowed. It is not always easy to tell when a story belongs primarily to oral tradition and frequently the problem of priority is quite unsolvable. But a very considerable number of tales appearing in literary collections show such a preponderance of oral variants, as well as other indications of popular origin, that their literary appearance would seem to be purely incidental. There can be little doubt that they are all essentially oral, both in origin and in history.

Several such oral tales have found a place in Oriental literary collections. In the Hindu fable collection, the Panchatantra, occurs a good part of the tale of Luck and Intelligence (Type 945); it also occurs in recent literary form in India, but has a vigorous life in popular tradition of India and the Near East, and sporadically as far afield as Germany and the Philippines. In the Ocean of Story, as well as in the Thousand and One Nights, occur fragments of Devils Fight over Magic Objects (Type 518; oral: all Europe, western Asia, and North Africa) and of The Prince's Wings (Type 575; oral: sparingly over north and eastern Europe). In the Ocean of Story, likewise, there is an analogue of The Girl as Helper in the Hero's Flight (Type 313). This story does not otherwise appear in central Asia but is one of the most popular of all oral folktales in Europe and America; it is no wonder that it has been retold by such story-tellers as Straparola and Basile. Two tales popular in the tradition of the Near East appear in the Persian Tuti Nameh: The Grateful Animals (Type 554; oral: Europe and Asia, especially Baltic countries) and The Magic Bird-heart (Type 567; oral: eastern and southern Europe, and Persia; origin probably in Persian tradition). In an Arabic history of the ninth century appears an abbreviated version of The King and the Abbot (Type 922), though Walter Anderson has shown that the tradition is certainly oral, in spite of frequent literary treatments in Europe. Likewise, the occurrence of the story of The Monster in the Bridal Chamber (Type 507B) in the apocryphal Book of Tobit does not carry the implication that this version is the source of the tradition: it is obviously a late and considerably modified form of the story, which appears to have developed orally in the Near East.

Much more frequently have oral tales found a place in one or more European collections of literary stories. In another place more specific mention [p. 181] is made of popular tales embedded in the Greek or Latin classics. [286] Sometimes these retellings represent rather faithfully what must have been the plot of one of our oral tales at the time and place it was heard, though there may be radical adaptation to literary form or fashion. Such is true of the retelling of the tale of Polyphemus (Type 1137) by Homer, of Cupid and Psyche (Type 425) by Apuleius, and of Perseus and Andromeda (a version of Type 300? ) by various writers of myths.

It is sometimes difficult to tell whether such a classical story as that of Perseus is really a version of a folktale now current in Europe. There is little doubt, however, that the appearance of the story of The Dragon-Slayer (Type 300) in connection with that of The Two Brothers (Type 303) in Icelandic saga does represent an actual version of an oral tale, apparently originating in France, and now known by almost every taleteller in the world. In Icelandic saga there also appears a version of The Clever Peasant Girl (Type 875), though this does not represent its source, which is certainly oral and central European. The learning of animal speech by eating the flesh of a serpent occurs in a German and Baltic oral tale (Type 673) and also in the Siegfried story, but this is the only parallel, and the resemblance may not indicate actual relationship.

In other literary forms of the Middle Ages there occasionally appear oral tales. Geoffrey of Monmouth, in telling the story of King Lear, includes the incident of Love Like Salt (Type 923), widely known, not only through Shakespeare's treatment, but also as a part of the Cinderella cycle (Type 510). The chivalric romances, likewise, contain much that must have been taken directly from the people. Marie de France thus tells the tale of The Prince as Bird (Type 432), which, though certainly oral, has been frequently retold by both medieval and Renaissance writers. In some versions of the Tristram story occur elements of The Clever Horse (Type 531; oral: western Europe to the Philippines, origin probably India), and in an Icelandic saga of the fourteenth century there is a much clearer version. In the Fortunatus romance, which occurs in many forms, there is found a version of The Three Magic Objects and the Wonderful Fruits (Type 566), essentially west European folk tradition. The Gesta Romanorum, and later, Hans Sachs, have versions of The Three Doctors (Type 660), a tradition well known from Ireland to Russia. Despite the fact that the French and German fabliaux are usually literary in content, at least two oral tales are used in such collections: The Hero Catches the Princess with Her Own Words (Type 853) and King Thrushbeard (Type 900).

Though the jestbooks which were in vogue during the fifteenth and sixteenth centuries normally consist of very simple anecdotes, occasionally they included a complex folk story, like Hansel and Gretel (Type 327A); Master Pfriem (Type 801); One-Eye, Two-Eyes, Three-Eyes (Type 511); The [p. 182] Student from Paradise (Type 1540); or The Three Lucky Brothers (Type 1650). The latter story also appears in a collection of novelle. These prose tale collections, beginning as early as Boccaccio's Decameron, sometimes contain stories which the author had heard, though they are usually much changed in style from what must have been the oral original. Such is true of The Smith Outwits the Devil (Type 330), and of Six Go Through the Whole World (Type 513). The latter tale appears in many other literary collections, both Oriental and European.

For the history of the folktale, two collections in the novella tradition are especially important. Insofar as they contain folktales, they are either purely oral stories or else tales of literary origin which had already become a part of the folklore of Italy. Many of these oral tales have their first literary appearance in these collections. In the Pleasant Nights of Straparola in the sixteenth century are versions of: The Magician and His Pupil (Type 325; apparently of oral origin in India); The Youth Who Wanted to Learn What Fear Is (Type 326); The Youth Transformed to a Horse (Type 314; one of the most popular of oral tales); Cap o' Rushes (Type 510B); The Three Golden Sons (Type 707); Our Lady's Child (Type 710); The Cat Castle (Type 545A); Puss in Boots (Type 545B); and The Lazy Boy (Type 675).

An even longer list of oral tales is found for the first time in the Pentamerone of Basile, 1634-36. Among them are: The Maiden in the Tower (Type 310); The Black and the White Bride (Type 403); The Three Oranges (Type 408); Little Brother and Little Sister (Type 450); The Maiden Who Seeks her Brothers (Type 451); The Spinning-Woman by the Spring (Type 480); The Three Old Women Helpers (Type 501); Dung-beetle (Type 559); The Magic Ring (Type 560); The Louse-Skin (Type 621); The Carnation (Type 652); Snow-White (Type 709); and The Good Bargain (Type 1642).

The folktale collection of Charles Perrault which appeared in 1697 is hardly to be considered as literary at all, but rather as a group of fairly faithful versions of oral tales. The later French collections of Madame D'Aulnoy, on the other hand, were definitely literary, and seldom contained any real folktales which had not already appeared in writers like Straparola or Basile. Exceptions are The Mouse as Bride (Type 402) and The Shift of Sex (Type 514).

Such are the principal collections of literary tales which have given us versions of oral stories. To complete the list, one would have to make several miscellaneous additions. The King and the Abbot (Type 922) appears in a German poem of the thirteenth century and frequently thereafter; the oral tradition of how Peter's Mother Falls from Heaven (Type 804) is given in a fifteenth century German poem; The Monster's Bride (Type 507A) appears in a sixteenth century English comedy; Bearskin (Type 361) is [p. 183] retold by Grimmelshausen in 1670; and Demi-coq (Type 715) is given a French name because of his appearance in a French story written in 1759.

Such is the list of those tales which, although they have appeared in one or more literary collections, seem quite certainly to be oral, both in origin and in history. Sometimes their subsequent popularity has been greatly increased by the fact that they have been charmingly retold by Basile or Perrault. Otherwise, their history is in no essential respect different from that large group of stories to which we shall now turn. These belong to the folklore of Europe and Asia, and have never had the fortune to appeal to any literary story teller. We know them only in oral form and can therefore speak with almost complete certainty of their origin among the people. Here belong some of the most interesting of all folktales.

Most of the European stories which originated in the Orient either go back to literary sources in the East or else, in spite of their origin in popular Oriental tradition, have received literary treatment in Asia or in Europe. Such tales, of literary origin or handling, have just been discussed. There remain a few which seem to have developed orally in Asia and to have reached Europe entirely by word of mouth. Such is true of Three Hairs from the Devil's Beard (Type 461), very often told in connection with the tale of The Prophecy (Type 930). The latter story is Oriental, but is found in early Buddhistic material. [287] The widely diffused tale of The Little Red Bull (Type 511*), while showing relation to several well-known European stories, probably comes from Oriental folk tradition.

By far the largest number of purely oral European and Asiatic tales seem quite certainly to have developed in Europe. The great majority of these are confined to the European continent, but some of them are worldwide in their distribution. Examples of the latter are The Dragon-Slayer (Type 300), John the Bear (Type 301), and The Two Brothers (Type 303). [288] Some European oral tales have traveled far into the Orient: Bluebeard (Type 311); The Journey to God to Receive Reward (Type 460A); The Journey in Search of Fortune (Type 460B); The Wild Man (Type 502); The Speaking Horsehead (Type 533); and The Profitable Exchange (Type 1655). Others have gone no further than the Near East: The Princess Transformed into Deer (Type 401); The Princess on the Glass Mountain (Type 530); Strong John (Type 650); The Juniper Tree (Type 720); and The Greater Sinner (Type 756C).

A considerable number of oral stories have received very wide distribution over the entire European continent but, except for purely sporadic occurrences, they do not appear elsewhere. To this list belong: The Hunter (Type 304); [p. 184] The Dwarf and the Giant (Type 327B); Hiding from the Devil (Type 329); The House in the Wood (Type 431); The Water of Life (Type 551); The Fisher and His Wife (Type 555); The Rabbit-herd (Type 570); The Self-righteous Hermit (Type 756A); The Devil's Contract (Type 756B); The Singing Bone (Type 780); The Peasant in Heaven (Type 802); The Birthmarks of the Princess (Type 850); The Golden Ram (Type 854); The King and the Soldier (Type 952); The Robber Bridegroom (Type 955) and The Clever Maiden Alone at Home Kills the Robbers (Type 956B).

The stories just listed are well represented in all parts of Europe, so that without special investigation it is not easy to say just where the story has developed. With a large number of tales, however, we find that, in spite of occurrences over the entire continent, their area of great popularity is clearly limited, sometimes to a single country, more often to a group of neighboring peoples. Such tales with occurrences primarily in eastern Europe are: The Princess in the Shroud (Type 307); The Faithless Sister (Type 315); and The Prince and the Arm Bands (Type 590). These last two are closely related and seem to have their center in Roumania.

General European tales most popular in eastern and northern Europe are: The Danced-Out Shoes (Type 306); Lenore (Type 365); The Helpful Horse (Type 532); and The Snares of the Evil One (Type 810).

Especially characteristic of Scandinavia and the Baltic states are: The Boy Steals the Giant's Treasure (Type 328, the English story of Jack the Giant Killer); Bear-skin (Type 361); The Man as Heater of Hell's Kettle (Type 475); The King is Betrayed (Type 505); The Spirit in the Blue Light (Type 562—popularly influenced by H. C. Andersen's treatment); The Greedy Peasant Woman (Type 751); Sin and Honor (Type 755; also very popular in Ireland); The Devil's Riddle (Type 812); The Hero Forces the Princess to Say "That is a Lie" (Type 852); The Youth Cheated in Selling Oxen (Type 1538); The Clever Boy (Type 1542); and The Man Who got a Night's Lodging (Type 1544).

Rather widespread traditions having their focus definitely in Scandinavia are: The Man from the Gallows (Type 366); The Princess Rescued from Robbers (Type 506B); The Wonder Child (Type 708); The Princess Confined in the Mound (Type 870); and The Little Goose-Girl (Type 870A).

Oral tales distributed over all Europe, but especially characteristic of the western countries, are: The Giantkiller and his Dog (Bluebeard) (Type 312); The Nix of the Mill-pond (Type 316); Little Red Riding Hood (Type 333); Bargain of the Three Brothers with the Devil (Type 360); The Healing Fruits (Type 610); and The Presents (Type 620).

Finally, at least two tales seem to be especially characteristic of British tradition: Tom-Tit-Tot (Type 500) and Out-riddling the Judge (Type 927). The special form of Type 328 known as Jack the Giant Killer and that known as Jack and the Beanstalk represent peculiar British developments. [p. 185]

There has been no attempt in this book to give notice to all folktales known in Europe and Asia, especially to the hundreds of oral stories which are told in only a single locality or which have never traveled far from their original home. A considerable number of such stories local to Roumania, Hungary, Wallonia, and Russia may be examined in the excellent folktale surveys of these countries. [289] Of such of them as appear in the Aarne-Thompson Types of the Folk-Tale, it will be noticed that a large number of the local tales are characteristic of the Baltic area. It must be borne in mind that very exhaustive lists have been made of the Finnish and Estonian tales, [290] so that these large numbers are no cause for wonder. Of these oral tales in the main part of the Aarne-Thompson index, the following seem to be confined to the Baltic states: a version of The Black and the White Bride (Type 403C); The Girl in the Form of a Wolf (Type 409); Punishment of a Bad Woman (Type 473); "Iron is More Precious than Gold" (Type 677); The Rich Man's and the Poor Man's Fortune (Type 735); The Cruel Rich Man as the Devil's Horse (Type 761); The Princess who Murdered her Child (Type 781); Solomon binds the Devil in Chains in Hell (Type 803); The Deceased Rich Man and the Devils in the Church (Type 815); The Devil as Substitute for Day Laborer at Mowing (Type 820); The Boastful Deer-slayer (Type 830); The Dishonest Priest (Type 831); The Disappointed Fisher (Type 832); How the Wicked Lord was Punished (Type 837); and The Wolves in the Stable (Type 1652).

Local to the Baltic and Scandinavian countries are: [291] a version of The Children and the Ogre (Type 327C); The Vampire (Type 363); The Prince as Serpent (Type 433); The Raven Helper (Type 553); The Magic Providing Purse (Type 564); The Magic Mill (Type 565; sporadic in Ireland, Greece, and France); Beloved of Women (Type 580); The Thieving Pot (Type 591); Fiddevav (Type 593); The Gifts of the Dwarfs (Type 611); The Beautiful and the Ugly Twin (Type 711); The Mother who Wants to Kill her Children (Type 765); the Prodigal's Return (Type 935); and At the Robbers' House (Type 956A).

A much smaller group are limited to the Baltic states and Russia: The Strong Woman as Bride (Type 519); The Man Who Flew like a Bird and Swam like a Fish (Type 665; also in Bohemia); The Punishment of Men (Type 840); The Bank Robbery (Type 951B); and Cleverness and Gullibility (Type 1539; 253 versions in Finland alone, sporadic in Greece, Turkey, and America).

Though the groups of peoples just noticed are represented by a large number [p. 186] of local stories, some tales of limited dissemination occur almost everywhere. Thus The Faithless Wife (Type 315B*) belongs to the Baltic and Balkan states and Russia. Hans my Hedgehog (Type 441) is known from Norway to Hungary, but depends entirely upon the Grimm version. Born from a Fish (Type 705) seems purely Scandinavian, and four tales apparently are known only in Norway: The Animal Sons-in-law and their Magic Food (Type 552B); The King's Tasks (Type 577); The Children of the King (Type 892); and Like Wind in the Hot Sun (Type 923A). Confined to south eastern Europe is The Serpent Maiden (Type 507C). Primarily Italian, but also known in Russia, is The Wolf (Type 428). Central European, primarily German, are the three varieties of The Serpent's Crown (Types 672A, B, and C). And two tales, except for occasional appearances of the Grimm version in other countries, seem to be limited to German tradition: Jorinde and Joringel (Type 405) and The Girl as Flower (Type 407).

In the rapid summary just completed it seems clear that for most of the complex tales of the European and Asiatic areas some generalizations are safe. Though we may not be able to say just when or just where a tale originated, or whether it was first an oral story or a literary creation, the general probabilities are such as we have indicated. Many questions of detail within the limits of these probabilities will engage the efforts of future scholars.

There still remain a considerable number of these complex tales where the evidence at present available is either insufficient to lead to general conclusions or else is so overwhelming in amount that it has never yet been properly utilized for systematic investigation.

For some tales, when the data are all assembled, the question as to whether they are essentially literary or oral seems quite unsolvable without much further study. Among such tales are: The Gifts of the Little People (Type 503); The Princess Rescued from Slavery (Type 506A); The Jew Among Thorns (Type 592); Tom Thumb (Type 700); The Maiden Without Hands (Type 706); Christ and Peter in the Barn (Type 752A); The Forgotten Wind (Type 752B) ; The Saviour and Peter in Night-Lodgings (Type 791); The Lazy Boy and the Industrious Girl (Type 822); The Princess who Cannot Solve the Riddle (Type 851); and The Parson's Stupid Wife (Type 1750).

In another group the question as to whether the tale is essentially Oriental or European is still not satisfactorily solved: The Ogre's (Devil's) Heart in the Egg (Type 302); The Spirit in the Bottle (Type 331); The Prince as Bird (Type 432); The Man Persecuted because of his Beautiful Wife (Type 465); The Table, the Ass, and the Stick (Type 563); and "All Stick Together" (Type 571).

Finally, a half dozen stories well known over the entire world present major problems of investigation, because of the great mass of materials at [p. 187] hand, much of unorganized. Each of them offers a challenge to scholarship. These six tales The Man on a Quest for his Lost Wife (Type 400); Cinderella (Type 510A); The Bird, the Horse, and the Princess (Type 550); The Knapsack, the Hat, and the Horn (Type 569); The Master Thief (Type 1525); and the Rich and the Poor Peasant (Type 1535). [p. 188]

[283] An exhaustive treatment would include a considerable number of such tales of purely local development for Lithuania, for Roumania, for Russia, and for India. The material for the first three of these countries may be examined in the surveys of Balys, Schullerus, and Andrejev, respectively (see references on pp. 420f.). No adequate survey of the material for India has yet been made. I have been working upon one for some years and have reasonable hopes of completing it.

[284] These are best represented by (1) Cowell, The Jātaka; (2) Chavannts, 500 Contes.

[285] For a discussion of this point, see p. 160, above.

[286] See pp. 278ff., below.

[287] See pp. I39f., above.

[288] The other tales which are distributed over the world and have received literary treatment have already been discussed.

[289] For Roumania, Hungary, and Wallonia, see FF Communications Nos. 78, 81, and 101 respectively. For the Russian, see Andrejev, Ukazatel' Skazočnich Siuzhetov.

[290] The number of purely Baltic tales would be greatly increased by inclusion of all those listed in Balys' Motif Index, which appeared after the Aarne-Thompson Index, and also by citing many of the "Types not Included" from the Aarne-Thompson Index.

[291] Single sporadic occurrences elsewhere are disregarded.

Types:

123, 300, 301, 302, 303, 304, 306, 307, 310, 311, 312, 313, 314, 315, 315B*, 316, 325, 326, 327A, 327B, 327C, 328, 329, 330, 331, 332, 333, 335, 360, 361, 363, 365, 366, 400, 401, 402, 403, 403C, 405, 407, 408, 409, 410, 425, 426, 428, 430, 431, 432, 433, 440, 441, 449*, 450, 451, 460A, 460B, 461, 465, 470, 471, 473, 475, 480, 500, 501, 502, 503, 505, 506A, 506B, 507A, 507B, 507C, 508, 510, 510A, 510B, 511, 511*, 513, 513A, 514, 516, 517, 518, 519, 530, 531, 532, 533, 545A, 545B, 550, 551, 552, 552B, 553, 554, 555, 559, 560, 561, 562, 563, 564, 565, 566, 567, 569, 570, 571, 575, 577, 580, 590, 591, 592, 593, 610, 611, 612, 613, 620, 621, 650, 652, 653, 654, 655, 660, 665, 670, 671, 672A, 672B, 672C, 673, 675, 677, 700, 705, 706, 707, 708, 709, 710, 711, 715, 720, 725, 735, 736, 745, 750A, 750B, 751, 752A, 752B, 753, 755, 756A, 756B, 756C, 759, 761, 765, 780, 781, 785, 791, 800, 801, 802, 803, 804, 810, 812, 815, 820, 821, 822, 830, 831, 832, 836, 837, 840, 841, 844, 850, 851, 852, 853, 854, 870, 870A, 875, 881, 882, 884, 888, 890, 892, 900, 901, 910A, 910B, 910C, 910D, 920, 921, 922, 923, 923A, 927, 930, 931, 935, 945, 950, 951A, 951B, 952. 953, 954, 956A, 956B, 960, 1137, 1525, 1535, 1538, 1539, 1540, 1542, 1544, 1640, 1641, 1642, 1650, 1651, 1652, 1655, 1697, 1750