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 cxlvi 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 Æsop, 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 shew 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 shews how natural it seems to the Norse mind now, and how much more natural of course it seemed in earlier times, when