version from Siena is in T. Gradi, _Proverbi e Modi di dire_, p. 23,
repeated in the same author's _Saggio di Letture varie_, p. 52, and
followed by an article by Tommaseo, originally printed in the
_Institutore_ of Turin, in which Servian and Greek parallels are given.
Besides the Venetian variant mentioned in the text, there are versions
from Umbria and Piedmont cited by Pitre, a Tuscan one in _Nov. tosc._
No. 26, and one from the Tyrol in Schneller, No. 4. Pitre, in his notes
to _Nov. tosc._ No. 26, mentions several other versions from Piedmont,
Friuli, and Benevento. An exact version is also found in Corsica: see
Ortoli, p. 235.
[6] This reminds one of the "Sabbath of the Damned:" see Douhet,
_Dictionnaire des Legendes_, Paris, 1855, p. 1040.
[7] Pitre, in a note to this story, mentions several proverbial sayings
in which Pilate's name occurs: "To wash one's hands of the matter like
Pilate," and "To come into a thing like Pilate in the Creed," to express
engaging in a matter unwillingly, or to indicate something that is _mal
a propos_.
[8] Pitre, I. p. cxxxvii., and Pitre, _Appunti di Botanica popolare
siciliana_, in the _Rivista Europea_, May, 1875, p. 441.
[9] Pitre, I. p. cxxxviii.
[10] This legend is mentioned in a popular Sicilian legend in verse, see
Pitre, _Canti pop. sic._ II. p. 368, and is the subject of a chap-book,
the title of which is given by Pitre, _Fiabe_, vol. IV. p. 397.
[11] _Preghiere pop. veneziane_ raccolte da Dom. Giuseppe Bernoni, p.
18.
[12] Pitre, I. p. cxxxiii. For earlier appearances of the Wandering Jew
in Italian literature, see A. D'Ancona, _La Leggenda dell' Ebreo
errante, Nuova Antologia_, serie II. vol. XXIII. 1880, p. 425;
_Romania_, vol. X. p. 212, _Le Juif errant en Italia au XIII^e siecle_,
G. Paris and A. D'Ancona; vol. XII. p. 112, _Encore le Juif errant en
Italie_, A. D'Ancona, and _Giornale Storico_, vol. III. p. 231, R.
Renier, where an Italian text of the XVIII. cent. is printed for the
first time. The myth of the Wandering Jew can best be studied in the
following recent works: G. Paris, _Le Juif Errant, Extrait de
l'Encyclopedie des Sciences Religieuses_, Paris, 1880; Dr. L. Neubaur,
_Die Sage vom ewigen Juden_, Leipzig, 1884; P. Cassel, _Ahasverus, die
Sage vom ewigen Juden_, Berlin, 1885. The name Buttadeu (Buttadaeus in
the Latin texts of the XVII. cent.) has been explained in various ways.
It is probably from the Ital. verb _buttare_, to thrust away, and _dio_,
God.
[13] Crivoliu is a corruption of Gregoriu, Gregory, and the legend is,
as Koehler says, a peculiar transformation of the well-known legend of
"Gregory on the Stone." For the legend in general, see A. D'Ancona's
Introduction to the _Leggenda di Vergogna e la Leggenda di Giuda_,
Bologna, 1869, and F. Lippold, _Ueber die Quelle des Gregorius
Hartmann's von Aue_, Leipzig, 1869, p. 50 _et seq._ See also Pitre's
notes to No. 117. An example of this class of stories from Cyprus may be
found in the _Jahrb._ XI. p. 357.
[14] See Koehler's notes to Gonz., No. 90, and _Sacre Rappresentazioni
dei Secoli XIV.-XVI._ raccolte e illustrate di A. D'Ancona, Florence,
1872, III. p. 435. There is another legend of St. James of Galicia in
Busk, p. 208, entitled "The Pilgrims." A husband and wife make the usual
vow to St. James that if he will give them children they will make the
pilgrimage to Santiago. When the children are fifteen and sixteen the
parents start on the pilgrimage, taking with them the son, and leaving
the daughter in charge of a priest, who wrote slanderous letters about
her, whereupon the son returned suddenly, slew his sister, and threw her
body in a ditch. A king's son happened to pass by, found the body, and
discovered that it still contained life. He had her cured, and married
her, and they afterwards became king and queen. While the king was once
at war, the viceroy tempted the queen, and when she would not listen to
him, killed her two children and slandered her to the king. The queen
took the bodies of the children and wandered about until she met the
Madonna, who took the children, and the queen went to Galicia. The king
and viceroy also made a pilgrimage to the same place where the queen's
parents had dwelt since the supposed death of their daughter. All met at
the saint's shrine and forgave each other, and the Madonna restored the
children alive and well.
There are two or three other stories in Pitre and Gonz. in which saints
appear in the _role_ of good fairies, aiding the hero when in trouble.
One of these stories, "The Thankful Dead" (Gonz., No. 74), has already
been mentioned in Chapter II. p. 131; two others may be briefly
mentioned here. The first is Gonz., No. 74, "Of one who by the help of
St. Joseph won the king's daughter." A king proclaims that he will give
his daughter to any one who builds a ship that will go by land and
water. The youngest of three brothers constructs such a vessel by the
help of St. Joseph, after his two brothers have failed. The saint, who
is not known to the youth, accompanies him on the voyage on the
condition that he shall receive the half of everything that the youth
receives. During the voyage they take on board a man who can fill a sack
with mist, one who can tear up half a forest and carry the trees on his
back, a man who can drink up half a river, one who can always hit what
he shoots at, and one who walks with such long steps that when one foot
is in Catania the other is in Messina. The king refuses to give his
daughter to the youth in spite of the ship that goes by land and water.
The youth, however, by the help of his wonderful servants and St.
Joseph, fulfils all the king's requirements, and carries away the
princess. When the youth returned home with his bride and treasures, St.
Joseph called on him to fulfil his promise to him. The youth gives him
half of his treasures, and even half of the crown he had won. The saint
reminds him that the best of his possessions yet remains undivided,--his
bride. The youth determines to keep his promise, draws his sword, and is
about to cut his bride in two, when St. Joseph reveals himself, blesses
the pair, and disappears.
This story is sometimes found as a version of the "Thankful Dead," see
Chapter II. note 12. The second story is Pitre, No. 116, "St. Michael
the Archangel and one of his devotees," of which there is a version in
Gonz., No. 76, called, "The Story of Giuseppino." In the first version a
child, Pippino, is sold by his parents to the king in order to obtain
the means to duly celebrate the feast of St. Michael, to whom they were
devoted. The child is brought up in the palace as the princess's
playmate; but when he grows up the king is anxious to get rid of him,
and so sends him on a voyage in an unseaworthy vessel. St. Michael
appears to the lad, and tells him to load the ship with salt. They set
sail, and the rotten ship is about to go to pieces, when the saint
appears and changes the ship into a vessel all of gold. They sell the
cargo to a king who has never tasted salt before, and return to their
own country wealthy. The next voyage Pippino, by the saint's advice,
takes a cargo of cats, which they sell to the king of a country overrun
by mice. Pippino returns and marries the king's daughter. In the version
in Gonz., Giuseppino is a king's son, who leaves his home to see the
world, and becomes the stable-boy of the king whose daughter he marries.
The three cargoes are: salt, cats, and uniforms. On the last voyage,
Giuseppino captures a hostile fleet, and makes his prisoners put on the
uniforms he has in his ship. With this army he returns, and compels the
king to give him his daughter. St. Joseph acts the same part in this
version as St. Michael in Pitre's.
The story of "Whittington and his Cat" will at once occur to the reader.
See Pitre's notes to No. 116, and vol. IV. p. 395, and Koehler to Gonz.,
No. 76.
[15] Koehler has no note on this legend, and I have been unable to find
in the list of saints any name of which Oniria or Neria may be a
corruption.
[16] The references to this story will best be found in Pauli's _Schimpf
und Ernst_, ed. Oesterley, No. 682, and in the same editor's notes to
the _Gesta Romanorum_, cap. 80. To these may be added a story by De
Trueba in his _Narraciones populares_, p. 65, entitled, "_Las Dudas de
San Pedro_;" Luzel, _Legendes Chretiennes_, I. 282, II. 4; _Fiore di
Virtu_, Naples, 1870, p. 68; Etienne de Bourbon, No. 396 (_Anecdotes
historiques, legendes et apologues tires du Receuil inedit d'Etienne de
Bourbon_), pub. pour la Societe de l'Hist. de France par A. Lecoy de la
Marche, Paris, 1877.
Since the above was written, several important contributions to the
literature of this story have been made. The first in point of time and
importance is a paper by Gaston Paris in the _Comptes Rendus_ of the
Academie des Inscriptions et Belles Lettres, vol. VIII. pp. 427-449
(reprinted in _La Poesie du Moyen Age_, Lecons et Lectures par Gaston
Paris, Paris, 1885). Next may be mentioned "_The Literary History of
Parnell's Hermit_," by W. E. A. Axon, London, 1881 (reprinted from the
Seventh Volume of the Third Series of _Memoirs of the Manchester
Literary and Philosophical Society, Session 1879-80_). An Icelandic
version is in _Islendzk Aeventyri, Islaendische Legenden, Novellen und
Maerchen_, herausgegeben von Hugo Gering, Halle, 1884, vol. II. p. 247.
The legend is clearly shown by Gaston Paris to be of Jewish origin.
[17] There is another version of this story in Gonz., No. 86, "_Von dem
frommen Kinde_" ("The Pious Child"), Koehler in his notes cites Grimm's
_Children's Legends_, No. 9, and Schneller, No. 1. In this last story a
pious child is cruelly treated by his step-mother, and leaves his home
to live in a convent. One day he notices in a corner a neglected
crucifix covered with dust and cobwebs. He sees how thin the figure is,
and at meal-time brings his food where the crucifix is and begins to
feed the image, which opens its mouth and eats with appetite. As the
image grows stouter the pious child grows thinner. The Superior learns
one day the fact, and tells the child to ask the Lord to invite him and
the Superior to his table. The next day both die suddenly after mass.
In a story in Gonz., No. 47, "Of the pious youth who went to Rome," the
youth talks to the image on the crucifix in a familiar way, and receives
information about questions put to him by various persons. The youth
also dies suddenly at the end of the story.
[18] Pitre, No. 111. Another Sicilian version is in Gonz., No. 88, "The
Story of Spadonia." Spadonia is the son of a king, who every day has
bread baked and sent to the souls in purgatory by means of an ass sent
for that purpose by the Lord. Spadonia becomes king, and sends one of
his servants, Peppe, to see where the ass goes. Peppe crosses a river of
clear water, one of milk, and one of blood. Then he sees the thin oxen
in a rich pasture, and the reverse; in addition he beholds a forest with
small and large trees together, and a handsome youth cutting down now a
large tree, now a small one, with a single stroke of a bright axe. Then
he passed through a door with the ass, and sees St. Joseph, and St.
Peter, and all the saints, and among them God the Father. Farther on
Peppe sees many saints, and among them the parents of Spadonia. Finally
Peppe comes where the Saviour and his Mother are on a throne. The Lord
says to him that Spadonia must marry a maiden named Secula, and open an
inn, in which any one may eat and lodge without cost. The Lord then
explains what Peppe has seen. The river of water is the good deeds of
men which aid and refresh the poor souls in purgatory; the river of milk
is that with which Christ was nourished; and the river of blood that
shed for sinners. The thin cattle are the usurers, the fat, the poor who
trust in God, the youth felling the trees is Death.
Peppe returns and tells his master all he had seen, and Spadonia wanders
forth in search of a maiden called Secula. He finds at last a poor girl
so called, and marries her, and opens an inn as he had been directed.
After a time the Lord and his Apostles visit the inn, and the king and
his wife wait on them, and treat them with the utmost consideration. The
next day after they had departed Spadonia and his wife find out who
their guests were, and hasten after them in spite of a heavy storm. When
they overtake the Lord they ask pardon for their sins, and eternal
happiness for all belonging to them. The Lord grants their request, and
tells them to be prepared at Christmas, when he will come for them. They
return home, give all their property to the poor, and at Christmas they
confess, take communion, and die peacefully near each other, together
with Secula's old parents.
This curious legend has no parallels in Italy out of Sicily. It is,
however, found in the rest of Europe, the best parallel being _L'Homme
aux dents rouges_, in Blade, _Agenais_, p. 52. Koehler cites Blade,
_Contes et proverbes pop. rec. en Armagnac_, p. 59, and Asbjornsen, No.
62 [Dasent, _Tales from the Fjeld_, p. 160, "Friends in Life and
Death"]. To these may be added the story in Schneller, p. 215, and the
references given by Koehler in his notes to Gonz., No. 88.
[19] See Champfleury, _De la litterature populaire en France. Recherches
sur les origines et les variations de la legende du bonhomme Misere_,
Paris, 1861. It contains a reprint of the oldest yet known edition of
the chap-book, that of 1719. The most valuable references to the legend
in general will be found (besides the above work, and Grimm's notes to
Nos. 81, 82) in the _Jahrb._ V. pp. 4, 23; VII. 128, 268; and in Pitre's
notes, vol. III. p. 63, and IV. pp. 398, 439. All the Italian versions
are mentioned in the text or following notes. To the stories from the
various parts of Europe mentioned in the articles above cited, may be
added Webster, _Basque Legends_, pp. 195, 199. Since this note was
written another Tuscan version has been published by Pitre in his _Nov.
tosc._ No. 28, who cites in his notes: Ortoli, p. 1, Sec. 1, No. XXII.
(Corsica); and two literary versions in Cintio de' Fabritii, Venice,
1726, _Origine de' volgari proverbi_, and Domenico Batacchi in his
_Novelle galanti: La Vita e la Morte di Prete Ulivo_.
[20] See Pitre, No. 125.
[21] See Busk, p. 178.
[22] See Busk, p. 183.
[23] _Novelline di Sto. Stefano_, No. XXXII. A version from Monferrato
is found in Comparetti, No. 34, entitled, "_La Morte Burlata_" ("Death
Mocked"), in which a schoolmaster, who is a magician, tells one of his
scholars that he will grant him every day any favor he may ask. The
first day the scholar asks that any one who climbs his pear-tree must
remain there; the second day he asks that whoever approaches his
fireplace to warm himself must stay there; and finally he asks to win
always with a pack of cards that he has. When the possessor of these
favors has lived a hundred years Death comes for him, but is made to
climb the tree, and is forced to grant the owner another hundred years
of life. The fireplace procures another respite, and then the man dies
and goes to paradise; but the Lord will not admit him, for he had not
asked for mercy. Hell will not receive him, for he had been a good man;
so he goes to the gate of purgatory and begins playing cards, with souls
for stakes, and wins enough to form a regiment. Then he goes to
paradise, and the Lord tells him he can enter alone. But he persists in
going in with all those who are attached to him; so all the souls enter
too.
[24] _Novelline di Sto. Stefano_, No. 33. A similar story, told in
greater detail, is in Schneller, No. 17, "_Der Stoepselwirth_" ("The
Tapster"). A generous host ruins himself by his hospitality, and borrows
money of the Devil for seven years; if he cannot repay it his soul is to
belong to the lender. The host continues his liberality, and at the end
of seven years is poorer than before. The Lord, St. Peter, and St. John
come to the tavern and tell the landlord to ask three favors. He asks
that whoever climbs his fig-tree may remain there; whoever sits on his
sofa must stay there; and finally, whoever puts his hands in a certain
chest must keep them there. The Devil first sends his eldest son after
the money. The host sends him up the fig-tree, and then gives him a
sound beating. Then the Devil sends his second son, whom the landlord
invites to sit on his sofa, and gives him a sound thrashing too. Finally
the Devil himself comes, and the host tells him to get his money himself
out of the chest. The Devil sticks fast, and is set free only on
condition of renouncing all claims to the landlord's soul.
The conclusion of the story is like that of "Beppo Pipetta."
There is another story about a bargain with the Devil in the _Novelline
di Sto. Stefano_, No. 35, "_Le Donne ne sanno un punto piu del diavolo_"
("Women know a point more than the Devil"). A fowler sells his soul to
the Devil for twelve years of life and plenty of birds. When the time is
nearly up the fowler's wife persuades him to alter his bargain with the
Devil a little. The latter is to give up his claim if the former can
find a bird unknown to the Devil. The Devil consents, and comes the last
day and recognizes easily every bird, until finally the fowler's wife,
disguised with tar and feathers, comes out of a case and frightens the
fowler and the Devil so that he runs away.
The mysterious bird recalls the one in Grimm, No. 46, "Fitcher's Bird."
[25] _Jahrbuch_, VII. 121. The wonderful sack occurs in another Venetian
story, Widter-Wolf, No. 14, "_Der Hoellenpfoertner_" ("The Porter of
Hell"). The gifts are: a gun that never misses, a violin that makes
every one dance, and a sack into which every one must spring when
commanded by the owner. See Koehler's notes to this story, _Jahrb_. VII.
268. A Corsican version is in Ortoli, p. 155. The episode of the Devil
beaten in the sack is also found in Comparetti, No. 49, "_Il Ramaio_." A
wandering smith gives alms to St. Peter and the Lord, and receives in
return a pouch like the above. When the Devil comes to fetch him he
wishes him in his sack, and gives him a good pounding. When the smith
dies he gets into paradise by throwing his bag inside and wishing
himself in it.
There are two other stories in which the Devil gets worsted: they are
Gianandrea, No. VI, "_Quattordici_" ("Fourteen"), and _Fiabe Mantovane_,
No. II, "_Pacchione_" In these stories a cunning person is sent to the
Devil to bring back a load of gold. The cunning person takes a long pair
of tongs, catches the Devil by the nose, loads his horse, and returns in
safety.
The first part of the story of "_Quattordici_" is found in the Basque
Legend of "Fourteen:" see Webster, p. 195.
[26] Another Venetian version is in Widter-Wolf, No. 3, "_Der Gevatter
Tod_" ("Godfather Death"). There are also two Sicilian versions: Pitre,
No. 109, "_La Morti e so figghiozzu_" ("Death and her Godson"); and
Gonz., No. 19, "_Gevatter Tod_," which do not differ materially from the
version given in our text. References to European parallels may be found
in Koehler's notes to Widter-Wolf, No. 3, _Jahrb._ VII. p. 19; to Gonz.,
No. 19, and in Grimm's notes to No. 44.
[27] Widter-Wolf, No. 16, "_Der standhafter Buesser_" ("The Constant
Penitent"), _Jahrb._ VII. p. 273. For parallels, see Koehler's article,
_Die Legende von dem Ritter in der Capelle_, _Jahrb._ VI. p. 326.
[28] Bernoni, _Legg. fant._ p. 3. The translation in text, as well as
that of the two following stories, I have taken from _The Cornhill
Magazine_, July, 1875, "Venetian Popular Legends," p. 86.
Another story illustrating the same point is found in Pitre, No. 110,
_Li Cumpari di S. Giuvanni_, which is translated as follows by Ralston
in _Fraser's Magazine_, April, 1876, "Sicilian Fairy Tales," p. 424.
LXXII. THE GOSSIPS OF ST. JOHN.
Once upon a time there lived a husband and wife, and they were both
bound in gossipry with a certain man. The husband got arrested, and was
taken away to prison. Now the gossip was very fond of his cummer, and
used often to go and visit her. One day she said to him: "Gossip, shall
we go and see my husband?" "_Gnursi, cummari_" ("Certainly, cummer"),
said her gossip; so off they went. On the way they bought a large
melon--for it was the melon season--to take to the poor prisoner. We are
but flesh and blood! The gossip and his cummer sinned against St. John.
In short, they brought things to a pretty pass. St. John wasn't going to
let that pass unpunished. When they had come to the prison and had
visited the prisoner, before going away they wanted to make a present to
the jailer; so they gave him the melon. He cut it open before their
eyes. Horror of horrors! When the melon was cut open, there was found in
the middle of it a head! Now this was the head of St. John, which had
slipped itself in there for the purpose of bringing home their sin to
the minds of the gossips. The matter immediately came to the ears of
justice, and they were arrested. They confessed the wrong they had done.
The husband was set at liberty, and the gossip and his cummer were sent
to the gallows.
* * * * *
In regard to Saint John and the relationship of godfather, see Pitre's
note in vol. I. p. 73.
[29] Bernoni, p. 7; _Cornhill Magazine_, p. 88.
[30] Bernoni, p. 17; _Cornhill Magazine_, p. 89.
[31] Bernoni, p. 19. There are prose versions of the closely related
story of Don Juan in Busk, p. 202, "_Don Giovanni_," and in _Nov. tosc._
No. 21, "_Don Giovanni_." There are poetical versions of this legend in
G. Ferraro, _Canti popolari raccolti a Pontelagoscuro_, No. 19; "_La
Testa di Morto_," in _Rivista di Filologia Romanza_, vol. II. p. 204;
Ive, _Canti pop. istriani_, Turin, 1877, cap. xxv. No. 6, "_Lionzo_;"
Salomone-Marino, _Leggende pop. sicil._ XXVII. "_Lionziu_."
[32] Pitre, No. 128. The version in the text is Ralston's condensation,
taken from _Fraser's Magazine_, p. 433. As Pitre notes, there is some
slight resemblance between this story and that of "_Cattarinetta_" in
Schneller, No. 5, which has a close parallel in Bernoni, _Trad. pop.
venez. Punt._ III. p. 76, "_Nono Cocon_" and one not so close in
Papanti, _Nov. pop. livor_, No. 1, "_La Mencherina_," p. 7. There is a
close parallel to the Sicilian story in a Tuscan tale, "_La Gamba_"
("The Leg"), in _Novelline pop. toscane_, pubb. da G. Pitre, p. 12. In a
note Pitre mentions a variant from Pratovecchio in which the leg is of
gold. He also gives copious references to versions from all parts of
Europe. The English reader will recall at once Halliwell's story of
"Teeny-Tiny" (_Nursery Tales_, p. 25). To the above references may be
added: "_Le Pendu_" in Cosquin, _Contes pop. lorrains_, No. 41, in
_Romania_, No. 28, p. 580. Since the above note was written, another
Tuscan version has been published by Pitre, _Nov. tosc._ No. 19.
[33] Pitre, No. 203. The parallels to this story may best be found in J.
Grimm's _Kleinere Schriften_, III. p. 414, _Der Traum von dem Schatz auf
der Bruecke_. To Grimm's references may be added: Graesse, _Sagenschatz
Sachsen's_, No. 587; Wolf, _Hesseche Sagen_, No. 47; Kuhn, _Westfalische
Sagen_, No. 169; and _Vierzig Veziere_, p. 270.
CHAPTER V.
NURSERY TALES.
[1] The verse in this story is given somewhat differently by Bolza,
_Canzoni pop. Comasche_, Vienna, 1866, Note 9:--
"La storia de Sior Intento,
Che dura molto tempo,
Che mai no se destriga;
Vole che ve la diga?"
The story of Mr. Attentive, which lasts a long time, which is never
explained, do you wish me to tell it?
There are in Bernoni, _Punt._ II. pp. 53, 54, two or three other rhymes
of this class that may be given here.
ONCE UPON A TIME.
Once upon a time--that I remember--into a blind-man's eye--a fly
went--and I thought--that it was a quail--wretched blind-man--go away
from here!
ONE AND ANOTHER.
Fiaba, aba--Questa xe una--Muro e malta--Questa xe un' altra, Story,
ory--This is one--Wall and mud--This is another.
"A long one and a short one,
Do you wish me to tell you a long one?
This is the finger and this is the nail.
Do you wish me to tell you a short one?
This is the finger and this the end of it."
[2] Pitre, No. 141. In the notes to this story are given some more of
this class.
"Once upon a time there was a page who drew three carts: one of wine,
one of bread, and one of relishes.... And once upon a time there was a
page."
Some poetical versions are given in the same place from various parts of
Italy.
"Once upon a time,
An old man and an old woman
Were on top of a mountain...
Be quiet, for I am going to tell you it."
--Naples.
"Once upon a time there was a man
Behind the church
With a basket on his back...
But be still if I am to tell you it!"
--Milan, _Nov. fior._ p. 570.
Some more rhymes of this class may be found in Papanti, _Nov. pop.
livor_, p. 17: "Once upon a time there was a man, whose name was
Boccabella, who skinned his wife to make a skirt; and skinned his
children to make some towels."
"Once upon a time there was a man,
A woman, and a little bottle...
Listen to this!"
"Once upon a time there was a king
Who ate more than you;
He ate bread and cheese,
Pull, pull this nose."
Here the speaker pulls the child's nose.
"Once upon a time there was a rich poor man
Who had seven daughters to marry:
On one hand there came a felon,
And on the other seven blisters."
[3] _Rivista di Letteratura popolare_, vol. I. p. 161 (1878). "_Una
Variante toscana della Novella del Petit Poucet_." Versions from the
Marches, the Abruzzi, and Tuscany may now be found in _Giornale di
Filologia romanza_, II. p. 23; Finamore, _Tradizioni popolari
abruzzesi_, 1882, No. 47, p. 233; and _Nov. tosc._ No. 42.
[4] The myth of "Tom Thumb" has been thoroughly examined in an admirable
monograph: _Le Petit Poucet et la Grande Ourse_ par Gaston Paris, Paris,
1875. The author says in conclusion (p. 52): "Si nous cherchons enfin
quels sont les peuples qui nous offrent soit ce conte, soit cette
denomination, nous voyons qu'ils comprennent essentiellement les peuples
slaves (lithuanien, esclavon) et germaniques (allemand, danois, suedois,
anglais). Les contes des Albanais, des Roumains et des Grecs modernes
sont sans doute empruntes aux Slaves, comme une tres-grande partie de la
mythologie populaire de ces nations. Le nom wallon et le conte forezien
nous montrent en France (ainsi que le _titre_ du conte de Perrault) la
legende de Poucet: mais elle a pu fort bien, comme tant d'autres recits
semblables, y etre apportee par les Germains. Ni en Italie, ni en
Espagne, ni dans les pays celtiques je n'ai trouve trace du conte ou du
nom." This latter statement must now, of course, be modified. To the
references in Paris' book may be added: _Romania_, No. 32, p. 59
(Cosquin, No. 53), and Koehler in _Zeit. f. rom. Phil._ III. p. 617.
The transformation of the chick-peas into children has a parallel in the
Greek story of "Pepper-Corn" shortly to be mentioned.
[5] The discussion of this point may best be found in the following
works: Halliwell's _Nursery Rhymes of England_ (_Percy Soc._ IV.),
London, 1842, pp. 2, 159; _Romania_, I. p. 218; and _Un Canto popolare
piemontese e un Canto religioso popolare israelitico_. Note e confronti
di Cesare Foa, Padova, 1879. The references to the other European
versions of this story may be found in _Romania_, No. 28, p. 546
(Cosquin, No. 34), and Koehler in _Zeit. f. rom. Phil._ III. 156.
[6] Halliwell's _Nursery Rhymes_, p. 160.
[7] There is a poetical version of this story in Vigo, _Raccolta
amplissima di Canti pop. sicil._ 2^{da} ediz. Catania, 1870-1874, No.
4251, beginning:--
"Susi, Bittudda
Va scupa la casa.
--Signura, non pozzu
Mi doli lu cozzu," etc.
The ending, however, is incomplete.
[8] Imbriani, _Pomiglianesi_, p. 232, "_Micco_."
[9] The version from Siena is in _Saggio di Letture varie per i Giovani_
di T. Gradi, Torino, 1865, p. 175, "_La Novella di Petuzzo_;" the Tuscan
(Florence) version is in Imbriani, _Nov. fior._ p. 548, "_Petruzzo_."
Another Tuscan version may be found in Nerucci, _Cincelle da Bambini_,
No. 7; and one from Apulia in _Archivio_, III. p. 69.
[10] Bernoni, _Punt._ III. p. 72, "_Petin-Petele_."
[11] The first part of this story is found also in a Tuscan version
given by Corazzini in his _Componimenti minori_, p. 412, "_Il Cecio_"
("The Chick-pea"). The chick-pea is swallowed by a cock, that is eaten
by a pig, that is killed by a calf, that is killed and cooked by an
innkeeper's wife for her sick daughter, who recovers, and is given in
marriage to the owner of the chick-pea.
The sexton's doubt as to how he shall invest the money he has found is a
frequent trait in Italian stories, and is found in several mentioned in
this chapter. See notes in Papanti, _Nov. pop. livor._ p. 29. Copious
references to this class of stories may be found in the _Romania_, Nos.
24, p. 576, and 28, p. 548; Koehler in _Zeitschrift fuer rom. Phil._ II.
351; Grimm, No. 80; _Orient und Occident_, II. 123; Blade, _Agenais_,
No. 5; _Melusine_, 148, 218, 426; and Brueyre, p. 376. See also
Halliwell, p. 33, "The Cat and the Mouse."
[12] This version is a variant of a story in the same collection, p.
236, which cannot well be translated, as it is mostly in rhyme. There is
another version from Montella in the _Principato Ulteriore_, p. 241,
"_Lo Haddro e lo Sorece_" ("The Cock and the Mouse"), which has a
satirical ending. The beginning is like that of the other versions: the
cock and the mouse go to gather pears; one falls and wounds the mouse's
head. The mouse goes to the physician, who demands rags, the ragman asks
for the tail of the dog. The dog demands bread, the baker wood, the
mountain an axe; the iron-monger says: "Go to the _galantuomo_
(gentleman, wealthy person), get some money, and I will give you the
axe." The mouse goes to the _galantuomo_, who says: "Sit down and write,
and then I will give you the money." So the mouse begins to write for
the _galantuomo_, but his head swells and he dies. A similar story is
found in Corsica, see Ortoli, p. 237.
[13] It remains to mention two poetical versions: one in Corazzini, from
Verona, _op. cit._ p. 139, which begins:--
"Cos' e questo?
La camera del Vesco.
Cos' e dentro?
Pan e vin," etc.
"What is this? The bishop's chamber. What is in it? Bread and wine.
Where is my share? The cat has eaten it. Where is the cat? The stick has
beaten him. Where is the stick? The fire has burned it. Where is the
fire? The water has quenched it. Where is the water? The ox has drunk
it. Where is the ox? Out in the fields. Who is behind there? My friend
Matthew. What has he in his hand? A piece of bread. What has he on his
feet? A pair of torn shoes. What has he on his back? A whale. What has
he in his belly? A balance. What has he on his head? A cap upside down."
The choice of objects is determined by the rhyme, _e. g._:--
"Cosa g'alo in schena?
Na balena.
Cosa g'alo in panza?
Una balanza."
The second poetical version is from Turin, and is given by Foa, _op.
cit._ p. 5. It begins:--
1. "A j'era' na crava
C' a pasturava,
A m' a rout 'l bout
Oh 'l bon vin c'a j'era' nt 'l me bout
L' e la crava c' a' m l' a rout!
2. "A j'e riva-ie l' luv
L' a mangia la crava
C' a pasturava
C' a m' ha rout 'l bout," etc. (_ut supra._)
The following is a literal prose translation of this curious version.
"There was a goat that was feeding, it has broken my bottle. Oh, the
good wine that was in my bottle, it is the goat that has broken it! Then
came the wolf that ate the goat that was feeding, that broke my bottle,
etc. Then came the dog, that barked at the wolf, that ate the goat, etc.
Then came the stick that beat the dog, that barked at the wolf, etc.
Then came the fire that burned the stick, that beat the dog, etc. Then
came the water that quenched the fire, that burned the stick, etc. Then
came the ox, that drank the water, that quenched the fire, etc. Then
came the butcher that killed the ox, that drank the water, etc. Then
came the hangman that hung the butcher, that killed the ox, etc. Then
came death, and carried away the hangman, that hung the butcher, etc.
Then came the wind, that carried away death, that carried away the
hangman," etc.
A variant of this song reminds one more closely of the prose versions.
"Then came the hangman that hung the butcher, etc. Then came the rat
that gnawed the cord, that hung the butcher, etc. Then came the cat that
ate the rat, that gnawed the cord, etc. Then came the dog that caught
the cat, that ate the rat, that gnawed the cord," etc.
The above Italian version, it will be clearly seen, is only a popular
rendition of the Jewish hymn in the _Sepher Haggadah_. Foa, in the work
above cited, gives another version from Orio Canarese, and also a number
of Italian versions of the "Song of the Kid." His conclusion is the same
as that of Gaston Paris in the _Romania_, I. p. 224, that the "Song of
the Kid" is not of Jewish origin, but was introduced into the _Haggadah_
from the popular song or story.
[14] A version of this story is found in Morosi's _Studi sui Dialetti
greci_, Lecce, 1870.
LXXXIX. THE GOAT AND THE FOX.
Once upon a time a goat entered the den of the fox while the latter was
absent. At night the fox returned home, and finding the goat fled
because frightened by the horns. A wolf passed by, and was also
terrified. Then came a hedgehog and entered the den, and pricked the
goat with its quills. The goat came out, and the wolf killed it, and the
fox ate it.
[15] Grimm, No. 30. Another version from the North of Europe is in
Asbjornsen, No. 103 [Dasent, _Tales from the Fjeld_, p. 30, "The Death
of Chanticleer"]. Several French versions may be found in the _Romania_,
No. 22, p. 244, and _Melusine_, p. 424. There is a Spanish version in
Caballero's _Cuentos_, etc., Leipzig, 1878, p. 3, "_La Hormiguita_"
("The Little Ant"). There is a curious version in Hahn's _Griechische
und Albanesische Maerchen_, Leipzig, 1864, No. 56, "Pepper-Corn." The
story is from Smyrna, and is as follows:--
PEPPER-CORN.
Once upon a time there was an old man and an old woman who had no
children; and one day the old woman went into the fields and picked a
basket of beans. When she had finished, she looked into the basket and
said: "I wish all the beans were little children." Scarcely had she
uttered these words when a whole crowd of little children sprang out of
the basket and danced about her. Such a family seemed too large for the
old woman, so she said: "I wish you would all become beans again."
Immediately the children climbed back into the basket and became beans
again, all except one little boy, whom the old woman took home with her.
He was so small that everybody called him little Pepper-Corn, and so
good and charming that everybody loved him.
One day the old woman was cooking her soup and little Pepper-Corn
climbed up on the kettle and looked in to see what was cooking, but he
slipped and fell into the boiling broth and was scalded to death. The
old woman did not notice until meal-time that he was missing, and looked
in vain for him everywhere to call him to dinner.
At last they sat down to the table without little Pepper-Corn, and when
they poured the soup out of the kettle into the dish the body of little
Pepper-Corn floated on top.
Then the old man and the old woman began to mourn and cry: "Dear
Pepper-Corn is dead, dear Pepper-Corn is dead."
When the dove heard it she tore out her feathers, and cried: "Dear
Pepper-Corn is dead. The old man and the old woman are mourning."
When the apple-tree saw that the dove tore out her feathers it asked her
why she did so, and when it learned the reason it shook off all its
apples.
In like manner, the well near by poured out all its water, the queen's
maid broke her pitcher, the queen broke her arm, and the king threw his
crown on the ground so that it broke into a thousand pieces; and when
his people asked him what the matter was, he answered: "Dear Pepper-Corn
is dead, the old man and the old woman mourn, the dove has torn out her
feathers, the apple-tree has shaken off all its apples, the well has
poured out all its water, the maid has broken her pitcher, the queen has
broken her arm, and I, the king, have lost my crown; dear Pepper-Corn is
dead."
* * * * *
See also Benfey, _Pant._ I. p. 191. There is also a version in Morosi,
_op. cit._, given by Imbriani in _Pomiglianesi_, p. 268; and mention is
made of one from the Abruzzi in Finamore, _Trad. pop. abruzzesi_, p.
244.
[16] In addition to the versions mentioned in the text, Imbriani
(_Pomiglianesi_, pp. 250, 252) gives two versions from Lecco.
The following version is found in Morosi, p. 73.
XC. THE ANT AND THE MOUSE.
There was once an ant who, while sweeping her house one day, found three
_quattrini_, and began to say: "What shall I buy? What shall I buy?
Shall I buy meat? No, because meat has bones, and I should choke. Shall
I buy fish? No, for fish has bones, and I should be scratched." After
she had mentioned many other things, she concluded to buy a red ribbon.
She put it on, and sat in the window. An ox passed by and said: "How
pretty you are! do you want me for your husband?" She said: "Sing, so
that I may hear your voice." The ox with great pride raised his voice.
After the ant had heard it, she said: "No, no, you frighten me."
A dog passed by, and the same happened to him as to the ox. After many
animals had passed, a little mouse went by and said: "How pretty you
are! do you want me for your husband?" She said: "Let me hear you sing."
The mouse sang, and went, _pi, pi, pi!_ His voice pleased the ant, and
she took him for her husband.
Sunday came, and while the ant was with her friends, the mouse said: "My
dear little ant, I am going to see whether the meat that you have put on
the fire is done." He went, and when he smelled the odor of the meat, he
wanted to take a little; he put in one paw and burned it; he put in the
other, and burned that too; he stuck in his nose, and the smoke drew him
into the pot, and the poor little mouse was all burned. The ant waited
for him to eat. She waited two, she waited three hours, the mouse did
not come. When she could wait no longer, she put the dinner on the
table. But when she took out the meat, out came the mouse dead. When she
saw him the ant began to weep, and all her friends; and the ant remained
a widow, because he who is a mouse must be a glutton. If you don't
believe it, go to her house and you will see her.
[17] Other Italian versions are: Pitre, No. 136, "_Li Vecchi_" ("The Old
Folks"); and _Nov. fior._ p. 567, "The Story of Signor Donato."
[18] There are two versions of this story in Pitre, No. 139, and notes.
They differ but little from the one we have translated. An Istrian
version is in Ive, _Fiabe pop. rovignesi_, 1878, No. 4, "_I tri fardai_"
and a Corsican one in Ortoli, p. 278.
[19] Other Italian versions are: Coronedi-Berti, p. 49, "_La Fola d'
Zanninein_;" and Bernoni, _Trad. pop._ p. 79, "_Rosseto_."
[20] There is another Italian version in _Fiabe Mantovane_, No. 31, "The
Wolf." The only parallel I can find to this story out of Italy is a
negro story in _Lippincott's Magazine_, December, 1877, "Folk-Lore of
the Southern Negroes," p. 753, "Tiny Pig." Allusion is made to the
Anglo-Saxon story of the "Three Blue Pigs," but I have been unable to
find it.
[21] A Sicilian version is in Pitre, No. 278, "_L'Acidduzzu_" ("Little
Bird"), and one from Tuscany in Nerucci, _Cincelle da Bambini_, No. 12.
[22] Koehler, in his notes to this story, gives parallels from various
parts of Europe. To these may be added Asbjornsen and Moe, Nos. 42, 102
[Dasent, _Tales from the Fjeld_, p. 35, "The Greedy Cat"]. Comp.
Halliwell, p. 29, "The story of Chicken-licken." A French version is in
the _Romania_, No. 32, p. 554 (Cosquin, No. 45), where copious
references to this class of stories may be found. Add to these those by
Koehler in _Zeitschrift fuer rom. Phil._ III. p. 617.
CHAPTER VI.
STORIES AND JESTS.
[1] A well-known literary version of this story is Sachetti, Nov. IV.
Copious references to this popular story will be found in Oesterley's
notes to Pauli's _Schimpf und Ernst_, No. 55; see also Pitre, IV. pp.
392, 437. The entire literature of the subject is summed up in a
masterly manner by Professor F. J. Child in _English and Scottish
Popular Ballads_, Part II. p. 403.
[2] There is a version from Siena in Gradi, _Saggio di Letture varie_,
p. 179, "_Tea, Tecla e Teopista_;" and from Rome in Busk, pp. 357, 367.
References to other European versions of this story may be found in
Grimm, Nos. 34, 104; Schneller, No. 56, "_Die naerrischen Weiber_;"
Zingerle, _Maerchen_, I. No. 14; Dasent's _Tales from the Norse_, p. 191,
"Not a Pin to choose between Them" (Asbj. & M., No. 10); Ralston, _R. F.
T._ pp. 52-54; _Jahrbuch_, V. 3, Koehler to Cenac Moncaut's _Contes pop.
de la Gascogne_, p. 32, "_Maitre Jean l'habile Homme_;" _Orient und
Occident_, II. p. 319; Koehler to Campbell, No. 20, "The Three Wise Men,"
p. 686, to No. 48, "Sgire Mo Chealag."
[3] This story is sometimes found as one of the episodes of the last
tale, as for example in Schneller, No. 56. Imbriani, _Pomiglianesi_, p.
227, cites as parallels: Coronedi-Berti, XII. "_La fola dla Patalocca_;"
Beroaldo di Verville, _Le Moyen de Parvenir_, LXXVIII.; and a story in
_La Civilta italiana_, 1865, No. 13. See also _Romania_, VI. p. 551 (E.
Cosquin, _Contes pop. lorrains_, No. 22), and _Jahrb._ VIII. 267, Koehler
to the above cited story in the _Civilta ital._ from Calabria. It is
also the story of "The Miser and his Wife" in Halliwell, p. 31.
[4] There is a literary version in Straparola, VIII. 1. Other literary
versions are cited in Pitre, IV. p. 443.
[5] Pitre, No. 257, where references to other Italian versions may be
found. See also Pitre, IV. pp. 412 and 447; and Koehler's notes to Blade,
_Contes pop. recueillis en Agenais_, p. 155, for other European
versions. Additional references may be found in Oesterley's notes to
Pauli's _Schimpf und Ernst_, No. 595. A similar story is in Pitre's
_Nov. tosc._ No. 67.
[6] Pitre, No. 180. A literary version is in Straparola, VIII. 6. For
other references see Schmidt, Straparola, p. 329; and Oesterley's notes
to Pauli's _Schimpf und Ernst_, No. 357.
[7] This story is found in Gonz., No. 75, "_Von Firrazzanu_," and is
(with the queen's attempt to punish him for it) the only joke in that
collection relating to Firrazzanu. A literary version is in Bandello,
_Novelle_, IV. 27.
[8] See Pitre, No. 156, var. 5 (III. p. 181).
[9] Imbriani in his notes to Pitre (IV. p. 417) gives a French version
of this joke entitled: _Un Neveu pratique_.
[10] The name Giufa is retained in many localities with slight phonetic
changes. Thus it is Giuca in Trapani; Giucha in the Albanian colonies in
Sicily; in Acri, Giuvali; and in Tuscany, Rome, and the Marches, Giucca.
Pitre, III. p. 371, adds that the name Giufa is the same as that of an
Arab tribe. The best known continental counterparts of Giufa are
Bertoldino and Cacasenno (see Olindo Guerrini, _La Vita e le Opere di
Giulio Cesare Croce_, Bologna, 1879, pp. 257-279). Tuscan versions of
the stories of Giufa given in the text may be found in _Nov. tosc._ pp.
179-193.
[11] The same story is told by Miss Busk, "The Booby," p. 371, and is in
the _Pent._ I. 4. It is probably founded on the well-known fable of
Aesop, "_Homo fractor simulacri_" (ed. Furia, No. 21), which seems very
widely spread. A Russian version, from Afanasieff, is in De Gub., _Zool.
Myth._ I. p. 176. See also Benfey, _Pant._ I. p. 478; and Koehler to
Gonz., No. 37.
[12] In Gonz., No. 37, Giufa takes the cloth, and on his way to the
dyer's sits down to rest on a heap of stones in a field. A lizard creeps
out from the stones, and Giufa, taking it for the dyer, leaves the cloth
on the stones and returns home. His mother, of course, sends him
immediately back for the cloth, but it has disappeared, as well as the
lizard. Giufa cries: "Dyer, if you don't give me back my cloth I will
tear down your house." Then he begins to pull down the heap of stones,
and finds a pot of money which had been hidden there. He takes it home
to his mother, who gives him his supper and sends him to bed, and then
buries the money under the stairs. Then she fills her apron with figs
and raisins, climbs upon the roof, and throws figs and raisins down the
chimney into Giufa's mouth as he lies in his bed. Giufa is well pleased
with this, and eats his fill. The next morning he tells his mother that
the Christ child has thrown him figs and raisins from heaven the night
before. Giufa cannot keep the pot of money a secret, but tells every one
about it, and finally is accused before the judge. The officers of
justice go to Giufa's mother and say: "Your son has everywhere told that
you have kept a pot of money which he found. Do you not know that money
that is found must be delivered up to the court?" The mother protests
that she knows nothing about the money, and that Giufa is always telling
stupid stories. "But mother," said Giufa, "don't you remember when I
brought you home the pot, and in the night the Christ child rained figs
and raisins from heaven into my mouth?" "There, you see how stupid he
is," says the mother, "and that he does not know what he says." The
officers of justice go away thinking, "Giufa is too stupid!"
Koehler, in his Notes to Gonz., No. 37, cites as parallels to the above,
_Pent._ I. 4, and _Thousand and One Nights_, Breslau trans. XI.
144. For the rain of figs and raisins he refers to _Jahrb._ VIII. 266
and 268; and to Campbell, II. 385, for a shower of milk porridge. See
Note 16 of this chapter, and _Indian Fairy Tales_, p. 257.
[13] See Max Mueller's _Chips_, II. p. 229, and Benfey, _Pant._ I. p.
293.
[14] See Imbriani, _Nov. fior._ p. 545; Papanti, _Nov. pop. livor._ No.
3; and Bernoni, _Punt._ III. p. 83.
[15] See Robert, _Fables inedites_, II. p. 136. The Italian literary
versions are: Morlini, XXI., Straparola, XIII. 4; and two stories
mentioned by Imbriani in his _Nov. fior._ pp. 545, 546.
[16] This episode is in Strap. XIII. 4; Pitre, IV. p. 291, gives a
version from the Albanian colony of Piana de' Greci, sixteen miles from
Palermo. In the same vol., p. 444, he gives a variant from Erice in
which, after Giufa has killed the "_canta-la-notti_," his mother climbs
a fig-tree and rains down figs into the mouth of Giufa, who is standing
under. In this way she saves herself from the accusation of having
thrown a murdered man into the well. See Note 12. For another Sicilian
version of this episode see Gonz., No. 37 (I. p. 252).
[17] Papanti, p. 65. Copious references will be found in Papanti, pp.
72-81; Oesterley to Pauli, _Schimpf und Ernst_, No. 416; and Kirchof,
_Wendunmuth_, I. 122; and Koehler's notes to Sercambi's Novels in
_Jahrb._ XII. p. 351.
[18] Koehler, in his notes to Gonz., No. 37 (II. p. 228), cites for this
story: _Thousand and One Days_, V. 119; _Pent._ I. 4; Grimm, II. 382;
Morlini, No. 49; Zingerle, I. 255; Bebelius, _Facetiae_, I. 21; Blade,
_Contes et Proverbes_, Paris, 1867, p. 21; and Bertoldino (Florence,
Salani), p. 31, "_Bertoldino entra nella cesta dell' oca a covare in
cambio di lei_." In the story in the _Fiabe Mant._ No. 44, "_Il Pazzo_"
("The Fool"), the booby kills his own mother by feeding her too much
macaroni when she is ill.
[19] See Pitre, No. 190, var. 9; _Jahrb._ V. 18; Simrock, _Deutsche
Maerchen_, No. 18 (_Orient und Occident_, III. p. 373); Hahn, No. 34;
_Jahrb._ VIII. 267; _Melusine_, p. 89; _Nov. fior._ p. 601; _Romania_,
VI. p. 551; Busk, pp. 369, 374; and _Fiabe Mant._ No. 44.
In the Sicilian stories Giufa simply takes the door off its hinges and
carries it to his mother, who is in church. In the other Italian
versions the booby takes the door with him, and at night carries it up
into a tree. Robbers come and make a division of their booty under the
tree, and the booby lets the door fall, frightens them away, and takes
their money himself.
[20] See Koehler's notes to Gonz., II. p. 228. To these may be added, for
the story of Giufa planting the ears and tails of the swine in the
marsh: Ortoli, p. 208; _Melusine_, p. 474; and _Romania_, VII. p. 556,
where copious references to parallels from all of Europe may be found.
In the story in Ortoli, cited above, the priest's mother is killed, as
in text.
[21] For the literal throwing of eyes, see: _Jahrb._ V. p. 19; Grimm,
No. 32 (I. p. 382); _Nov. fior._ p. 595; Webster, _Basque Legends_, p.
69; _Orient und Occident_, II. 684 (Koehler to Campbell, No. 45).
[22] See Gonz., Nos. 70, 71, and Koehler's notes, II. p. 247. Other
Italian versions are: De Gub., _Sto. Stefano_, No. 30; Widter-Wolf, No.
18, and Koehler's notes (_Jahrb._ VII. 282); Strap., I. 3: _Nov. fior._
p. 604; _Fiabe Mant._ No. 13. To these may be added: _Romania_, V. p.
357; VI. p. 539; and VIII. p. 570.
[23] See Pitre's notes, IV. pp. 124, 412; and F. Liebrecht in the
_Academy_, vol. IV. p. 421.
[24] See Pitre's notes, IV. pp. 140, 448; Wright's _Latin Stories_, pp.
49, 226.
[25] Pitre, No. 290. See Papanti, _op. cit._ p. 197, where other
versions are cited. To these may be added the story in Marcolf, see
Guerrini, _Vita di G. C. Croce_, p. 215; and _Marcolphus, Hoc est
Disputationis_, etc., in _Epistolae obscuror, virorum_, Frankf. a. M.,
1643, p. 593.
There is another story in Pitre (No. 200) which is also attributed to
Dante. It is called:--
CVI. PETER FULLONE AND THE EGG.
Once upon a time Peter Fullone, the stone-cutter, was working at the
cemetery, near the church of Santo Spirito; a man passed by and said:
"Peter, what is the best mouthful?" Fullone answered: "An egg;" and
stopped.
A year later Fullone was working in the same place, sitting on the
ground and breaking stones. The man who had questioned him the year
before passed by again and said: "Peter, with what?" meaning: what is
good to eat with an egg. "With salt," answered Peter Fullone. He had
such a wise head that after a year he remembered a thing that a
passer-by had said.
* * * * *
The cemetery alluded to, Pitre says, is beyond the gate of St. Agatha,
near the ancient church of Sto. Spirito, where the Sicilian Vespers
began. An interesting article on Peter Fullone may be found in Pitre,
_Studi di Poesia popolare_, p. 109, "_Pietro Fullone e le Sfide popolari
siciliane_."
The sight-seer in Florence has noticed, on the east side of the square
in which the cathedral stands, a block of stone built into the wall of a
house, and bearing the inscription, "_Sasso di Dante_." The guide-books
inform the traveller that this is the stone on which the great poet was
wont to sit on summer evenings. Tradition says that an unknown person
once accosted Dante seated in his favorite place, and asked: "What is
the best mouthful?" Dante answered: "An egg." A year after, the same
man, whom Dante had not seen meanwhile, approached and asked: "With
what?" Dante immediately replied: "With salt."
A poet, Carlo Gabrielli, put this incident into rhyme, and drew from it
the following moral (_senso_):--
"L'acuto ingegno grande apporta gloria;
Maggior, se v'e congiunta alta memoria."
See Papanti, _op. cit._ pp. 183, 205.
[26] This story is told in almost the same words in Pitre, No. 297, "The
Peasant and the King." There are several Italian literary versions, the
best known being in the _Cento nov. ant._ ed. Borghini, Nov. VI.: see
D'Ancona's notes to this novel in the _Romania_, III. p. 185, "_Le Fonti
del Novellino_." It is also found in the _Gesta Romanorum_, cap. 57, see
notes in Oesterley's edition; and in Simrock's _Deutsche Maerchen_, No.
8, see Liebrecht's notes in _Orient und Occident_, III. p. 372. To the
above may, finally, be added Koehler's notes to Gonz., No. 50 (II. p.
234).
[27] Comparetti, No. 43, "_La Ragazza astuta_" (Barga). The first part
of the story, dividing the fowl, and sending the presents, which are
partly eaten on the way, is found in Gonz., No. 1, "_Die Kluge
Bauerntochter_" ("The Peasant's Clever Daughter"). See Koehler's notes to
Gonz., No. 1 (II. 205); and to Nasr-eddin's _Schwaenke_ in _Orient und
Occident_, I. p. 444. Grimm, No. 94, "The Peasant's Wise Daughter,"
contains all the episodes of the Italian story except the division of
the fowl. An Italian version in the _Fiabe Mant._ No. 36, "_La giovane
accorta_," contains the episode of the mortar. The king sends word to
the clever daughter that she must procure for him some _ahime_ (sneeze)
salad. She sent him some ordinary salad with some garlic sprinkled over
it, and when he touched it he sneezed (and formed the sound represented
by the word _ahime_). The rest of the story contains the episode lacking
in the other popular Italian versions, but found in Grimm, and
technically known as "_halb geritten_." For this episode see _Gesta
Romanorum_, ed. Oesterley, cap. 124, and Pauli, 423.
Another Italian version from Bergamo may be found in Corazzini, p. 482,
"_La Storia del Pestu d' or_" ("The Story of the Gold Pestle"), which is
like the version in the text from the episode of the mortar on. In the
story from Bergamo it is a gold pestle, and not a mortar, that is found,
and the story of "_halb geritten_" is retained. The episode of the foal
is changed into a sharp answer made (at the queen's suggestion) by the
king's herdsman to his master, who had failed to pay him for his
services. A version from Montale, Nerucci, p. 18, "_Il Mortajo d'oro_"
("The Golden Mortar"), contains all the episodes of the story in the
text (including "_halb geritten_") except the division of the fowl. The
first part of the story is found in a tale from Cyprus, in the _Jahrb._
XI. p. 360.
A parallel to the story in our text may also be found in Ralston's _R.
F. T._ p. 30. The literature of the story of "The Clever Girl" may be
found in Child's _English and Scottish Popular Ballads_, Part I. p. 6,
"The Elfin Knight."
[28] _Fiabe Mantovane_, No. 41, "_Gambara_." The Italian for crab is
_gambero_. There is a Tuscan story (_Nov. pop. tosc._ p. 8), "_Il Medico
grillo_" ("Doctor Cricket"), with reference perhaps to the other meaning
of _grillo_, whim, fancy, which reminds one of the story in the text.
The pretended doctor cures a king's daughter by making her laugh so hard
that she dislodges a fish-bone that had stuck in her throat. Doctor
Cricket becomes so popular that the other doctors starve, and finally
ask the king to kill him. The king refuses, but sets him a difficult
task to do, namely, to cure all the patients in the hospital; failing to
accomplish this, he is to be killed or dismissed. Doctor Cricket has a
huge cauldron of water heated, and then goes into the wards and tells
the patients that when the water is hot they are all to be put into it,
but if any one wishes to depart he can go away then. Of course they all
run away in haste, and when the king comes the hospital is empty. The
doctor is then richly rewarded, and returns to his home.
For parallels to our story see Pitre's notes, vol. IV. p. 442, and to
the Tuscan story above-mentioned.
Another Tuscan version has recently been published in _Nov. tosc._ No.
60. See also Grimm, No. 98; Asbjornsen, _Ny Sam._ No. 82 [Dasent, _Tales
from the Fjeld_, p. 139, "The Charcoal Burner"]; Caballero, _Cuentos_,
p. 68; _Orient und Occident_, I. 374; and Benfey, _Pant._ I. 374. There
is a story in Straparola (XIII. 6) that recalls the story in our text. A
mother sends her stupid son to find "good day" (_il buon di_). The youth
stretched himself in the road near the city gate where he could observe
all those who entered or left the town. Now it happened that three
citizens had gone out into the fields to take possession of a treasure
that they had discovered. On their return they greeted the youth in the
road with "good day." The youth said, when the first one saluted him: "I
have one of them," meaning one of the good days, and so on with the
other two. The citizens who had found the treasure, believing that they
were discovered, and that the youth would inform the magistrates of the
find, shared the treasure with him.
LIST OF WORKS MOST FREQUENTLY REFERRED TO IN THE NOTES.
(_For works relating directly to Italian Popular Tales, see
Bibliography._)
Asbjornsen: Norske Folke-Eventyr fortalte af P. Chr. Asbjornsen. Ny
Samling. Christiania, 1871. 8^o. [English version in Tales from the
Fjeld. A second series of Popular Tales from the Norse of P. Chr.
Asbjornsen. By G. W. Dasent, London, 1874.]
Asbjornsen and Moe: Norse Folke-Eventyr fortalte af P. Chr. Asbjornsen
og Jorgen Moe. 5^{te} Udgave. Christiania, 1874. 8^o. [Partly translated
by G. W. Dasent in Popular Tales from the Norse. 2d ed. Edinburgh, 1859.
New York, 1859.]
Basque Legends: collected, chiefly in the Labourd, by the Rev. Wentworth
Webster. London, 2d ed. 1879. 8^o.
Benfey, Pantschatantra: Fuenf Buecher indischer Fabeln, Maerchen und
Erzaehlungen. Aus dem Sanskrit uebersetzt mit Einleitung und Anmerkungen
von Theodor Benfey. Erster Theil, Einleitung. Leipzig, 1859. 8^o.
Blade: Contes populaires recueillis en Agenais par M. Jean-Francois
Blade suivis de notes comparatives par M. Reinhold Koehler. Paris, 1874.
8^o.
Brueyre: Contes populaires de la Grande-Bretagne par Loys Brueyre.
Paris, 1875. 8^o.
Cosquin, Emmanuel: Contes populaires lorrains recueillis dans un village
du Barrois, a Montiers-sur-Baulx (Meuse), _Romania_, V. 83, 133; VI.
212, 529; VII. 527; VIII. 545; IX. 377; X. 117, 543.
Cox: The Mythology of the Aryan Nations. By G. W. Cox. 2 vols. London,
1870. 8^o.
Dunlop-Liebrecht: Geschichte der Prosadichtung. Aus dem englischen von
F. Liebrecht. Berlin, 1851. 8^o.
Folk-Lore Record, London, 1879-1882. 5 vols. 8^o.
Gesammtabenteuer. Von F. H. von der Hagen. 3 vols. Stuttgart und
Tuebingen, 1850. 8^o.
Gesta Romanorum von Herm. Oesterley. Berlin, 1872. 8^o.
Graesse, J. G. T.: Die grossen Sagenkreise des Mittelalters. Dresden und
Leipzig, 1842. 8^o.
Grimm, The Brothers: Grimm's Household Tales. With the Author's Notes
translated from the German and edited by M. Hunt. With an Introduction
by A. Lang, M. A. In two volumes. London: G. Bell & Sons. 1884. (Bohn's
Standard Library.) [This excellent version contains all the stories and
notes of the third edition of the original text, Goettingen, 1856, the
third volume of which, containing the notes, is rather scarce. The
numbers of the stories correspond in the German and English editions,
and the latter will be cited for the convenience of the reader.]
Grundtwig: Danske Folkeminder, Viser, Sagn og Eventyr. Udgivne af Svend
Grundtwig. Kjobenhavn, 1861. 1^{ste}-3^{die} Samling. 8^o.
Hahn: Griechische und Albanesische Maerchen. Gesammelt, uebersetzt und
erlaeutert von J. G. von Hahn. Leipzig, 1864. 2 vols. 8^o.
Halliwell, J. O.: Popular Rhymes and Nursery Tales. London, 1849. 12^o.
Kreutzwald: Ehstnische Maerchen. Aufgezeichnet von Friedrich Kreutzwald.
Halle, 1869. 8^o.
Luzel: Contes bretons recueillis et traduits par F. M. Luzel. Quimperle,
1870. 8^o.
Melusine: Revue de Mythologie, Litt. pop., Traditions et usages, dirigee
par MM. H. Gaidoz et E. Rolland. Paris, 1877, 1884. 4^o.
Nisard, Ch.: Histoire des Livres populaires. Paris, 1854. 2 vols. 8^o.
Novelle Ant. Biagi: Le Novelle Antiche dei codici
Panciatichiano-Palatino 138 e Laurenziano-Gaddiano 193, con una
introduzione etc per Guido Biagi. Florence, 1880. 8^o.
Novelle Ant. Borg: Le Cento Novelle Antiche secondo l'edizione del
MDXXV. corrette ed illustrate con note. Milano, 1825. 8^o.
Novelle Ant. Gualt.: Cento Novelle Antiche. Libro di Novelle e di Bel
parlar gentile (Gualteruzzi da Fano). Florence (Naples), 1727. 8^o.
Novelle Ant. Papanti. _Romania_, vol. III. p. 189.
Old Deccan Days, or Hindoo Fairy Legends. Collected by M. Frere.
Philadelphia: Lippincott & Co. 1868.
Orient und Occident insbes. in ihren gegenwaertigen Beziehungen.
Forschungen und Mittheilungen. Eine Vierteljahrschrift herausgegeben von
Theodor Benfey. Vols I.-III. Goettingen, 1860-1864. 8^o.
Ralston: Russian Folk-Tales. By W. R. S. Ralston. London, 1873. 8^o.
[There is an American reprint, without date.]
Robert: Fables inedites des XII^e, XIII^e, XIV^e Siecles et Fables de La
Fontaine. Par A. C. M. Robert. 2 vols. Paris, 1825. 8^o.
Romania: Recueil Trimestriel consacre a l'etude des langues et des
litteratures romanes. Publie par P. Meyer et G. Paris. Paris, 1872,
still in course of publication.
Rondallayre, lo: Quentos populars catalans coleccionats per F. Maspons y
Labros. Barcelona, 1871. 18^o.
Schiefner, F. Anton von: Tibetan Tales, done into English from the
German, with an Introduction by W. R. S. Ralston, M. A. London, 1882
(Truebner's Oriental Series).
Stokes, Maive: Indian Fairy Tales. With notes by Mary Stokes, and an
Introduction by W. R. S. Ralston, M. A. London, 1880.
Sacre Rappresentazioni dei Secoli XIV., XV., XVI. Raccolte e illustrate
per cura di Alessandro D'Ancona. Florence, 1872. 3 vols. 16^o.
Schimpf und Ernst: J. Pauli. Herausgegeben von Herm. Oesterley.
Bibliothek des Litt. Vereins in Stuttgart. Bd. LXXXV. Stuttgart, 1866.
8^o.
Tausend und Eine Nacht. Arabische Erzaehlungen. Deutsch von M. Habicht,
von der Hagen und C. Schall. Breslau, 1836. 15 vols. 8^o.
Wendunmuth: Hans Wilhelm Kirchhof, Wendunmuth. Herausgegeben von Herm.
Oesterley. Bibliothek des Litt. Vereins in Stuttgart. Bd. XCV.-XCIX. 5
vols. 8^o. Tuebingen, 1869.
INDEX.
Admonitions, the Three, story of, 157.
Andromeda, or Princess freed from Dragon, 335.
Angiola, the Fair, story of, 26.
Animal brothers-in-law, 60;
animal children, 324;
animals, dispute of, settled by hero, 31.
Ant and the Mouse, story of the, 376.
Apple, unequally divided, indicates true friend, 204
Ass, story of the, 190.
Ass that lays Money, story of the, 123.
Baker's Apprentice, story of the, 212.
Barber, story of the, 241.
Basile, Giambattista, xi.
Bastianelo, story of, 279.
Beauty and the Beast, 7.
Beppo Pipetta, story of, 222.
Bierde, story of, 68.
Bird, magic, bestowing gifts, 43;
bird, transformation into, 2, 13.
Blood of children restores uncle to life, 87.
Bluebeard, 77.
Bone of hero as musical instrument discovering murderers, 41;
human bone to be eaten, 81.
Bonhomme Misere, 215, 222, 367.
Boots, magic, faster than wind, 143.
Bottles, seven, filled with tears, 322.
Bride, the Forgotten, 58, 71.
Bride, the True, 57, 71, 102.
Brother Giovannone, story of, 217.
Brothers, three, born from mother eating magic fish, 30.
Buchettino, story of, 265.
Bucket, story of the, 100.
Buddha, parable of, 294.
Buttadeu, story of, 197.
Capon divided in peculiar manner, 311.
Cat and the Mouse, story of the, 257.
Catherine and her Fate, story of, 105.
Cento Novelle Antiche, 154, 188.
Chess, winning at, disposes of princess's hand, 123.
Chick-Pea, Little, story of, 242.
Children born from chick-peas, 243;
from fish, 30, 335;
apple-peel, 344;
Children promised to witches, 25;
to Devil, 136.
Christmas, story of, 283.
Cinderella, story of, 42.
Cistern, story of the, 36.
Clever Girl, story of the, 311.
Clever Peasant, story of the, 309.
Cloak that renders invisible, 123, 1.
Cloud, story of the, 30.
Cobbler, the, story of, 94.
Cock, story of the, 270.
Cock and the Mouse, story of the, 252.
Cock that wished to become Pope, story of the, 272.
Constantine's leprosy healed by St. Silvester, 202.
Cook, story of the, 275.
Crab, story of, 314.
Crivoliu, story of, 198.
Cross protects child against Devil, 137.
Crumb in the Beard, story of the, 110.
Crystal Casket, story of the, 326.
Cukasaptati, Oriental collection of tales, 167, 359.
Cupid and Psyche, 1, 77.
Cure by laughing, 119, 347.
Curse of the Seven Children, story of the, 54.
Cymbal, prince concealed in, 64.
Danae, 336.
Dante, 309, 381.
Daughters, two, good and bad, 100.
Der Kaiser und der Abt, Buerger's poem of, 275.
Devil, how the, married Three Sisters, story of, 78.
Disciplina Clericalis of Petrus Alphonsi, 154, 157, 352, 355.
Doctor's Apprentice, story of the, 287.
Dog's face, by witch's imprecation, 29;
dogs substituted for queen's children, 19.
Doll which moves, sees, and dresses itself, 114;
king's son in love with, 117, 180.
Don Firiulieddu, story of, 241.
Don Joseph Pear, story of, 127.
Don Juan, 235.
Don Quixote, 155.
Doves recall forgotten bride, 75;
indicate future Pope, 200.
Eagle carries hero up from cave, 40.
Eat, My Clothes! story of, 296.
Egg which kills fairy, 32.
Eyes, diseased, cured by feather of griffin, 40.
Fables of Oriental origin, 150, 353.
Fabliaux, French, 149, 352.
Fair Brow, story of, 131.
Fairies' gifts, 19, 99, 100, 102.
Fate personified, 105.
Feast Day, a, story of, 261.
Figs producing horns, 121.
Fiorita, the Fair, story of, 61.
Firrazzanu, stories of, 289, 290;
Firrazzanu's Wife and the Queen, 288.
Flesh of hero given to eagle, 40.
Flight of lovers and pursuit by witch, 28, 74, 335.
Fool, story of the, 302.
Forbidden chamber, 77, 79.
Fountain of wine and oil, 72.
Fox as Puss in Boots, 127.
Gentleman who kicked a Skull, story of the, 236.
Gesta Romanorum, 183.
Giant with no heart in his body, 32, 335, 355;
giant outwitted by men, 89, 94, 95.
Giufa's Exploits, story of, 297.
Giufa and the Judge, story of, 293.
Giufa and the Plaster Statue, story of, 291.
Goat and the Fox, story of the, 375.
Goat, the Iron, 256.
Godfather and Godmother of St. John who made love, story of, 228.
Godfather Misery, story of, 221.
Godmother Fox, 254.
Gold, magician's body turned to, 333.
Gossips of St. John, story of the, 369.
Gregory on the Stone, 198, 363.
Griffin, story of the, 40.
Grimm's Tales cited in text:
Allerleirauh, 42;
Brother Lustig, 215;
Clever Alice, 279;
Clever People, 279;
Doctor Knowall, 314;
Faithful John, 85;
Feather Bird [Fitcher's Bird], 77;
Golden Goose, 261;
Goose-Girl, 57;
Handless Maiden, 25;
King Thrushbeard, 109;
Little Mouse, Little Bird, and the Sausage, 260;
Master Thief, 215;
Robber Bridegroom, 77;
Spider and the Flea, 256;
White and the Black Bride, 58;
Wood-cutter's Child [Our Lady's Child], 77.
Groomsman, story of the, 231.
Hair, tresses used as ladder, 3, 27, 72, 83, 335.
Hands, clasped, prevent child's birth, 6.
Heart of saint eaten by maiden produces child, 208.
Hermit as adviser, 7, 14, 20.
Horn that blows out soldiers, 123.
House that Jack built, 247.
Humpbacks, the Two, story of, 103.
Hump removed by fairies, 103;
added to humpback, 104.
In this World one weeps and another laughs, story of, 190.
Ingrates, story of the, 150.
Joseph and his Brethren, 211.
Journey of our Saviour on Earth, 189.
Judas, story of, 195.
Just Man, story of the, 226.
King Bean, story of, 12.
King, Crystal, story of the, 6.
King John and the Abbot of Canterbury, Percy's poem of, 275.
King Lear, 333.
King of Love, story of the, 1.
King who wanted a Beautiful Wife, story of the, 97.
Kiss of mother makes hero forget bride, 71, 74, 343.
La Fontaine, fables of, cited, 149, 294.
Language of Animals, story of the, 161.
Leprosy healed by human blood, 207.
Life-giving ointment or leaves, 326.
Lionbruno, story of, 136.
Long May, 284.
Lord, St. Peter, and the Apostles, story of the, 186.
Lord, St. Peter, and the Blacksmith, story of the, 188.
Lord's Will, 192.
Love of the Three Oranges, story of the, 338.
Malchus at the Column, story of, 197.
Malchus, Desperate, story of, 196.
Man, the Serpent, and the Fox, story of the, 354.
Maria Wood, Fair, story of, 48.
Mason and his Son, story of the, 163.
Massariol, domestic spirit of the Venetians, 237.
Medusa, 336.
Melusina, 1.
Mother-in-law ill-treats son's wife, 56;
killed by boiling oil, 57.
Mr. Attentive, story of, 240.
Nala, story of, in an Italian popular tale, 360
Nero, 308.
Occasion, story of, 215.
Old Deccan Days, stories from, cited, 85.
Omelet, Little, story of the, 294.
Oraggio and Bianchinetta, story of, 58.
Oriental elements in Italian popular tales, 149, 352.
Orlanda, the Fairy, story of, 114.
Pandora's box, 5.
Pantschatantra, Italian versions of, 351.
Parish Priest of San Marcuola, story of, 234.
Parnell's Hermit, 210, 365.
Parrot, story of the, first version, 168;
second version, 169;
third version, 173.
Peasant and the Master, story of the, 150.
Penance, Knight's, 227.
Pentamerone, xi.
Pepper-Corn, story of, 375.
Perrault, Charles, xii.
Persecution of innocent wife, 326.
Peter Fullone and the Egg, story of, 381.
Physician, wife disguised as, 15;
princess disguised as, 170.
Pier delle Vigne, 159.
Pig, little, that would not go over the stile, 247.
Pilate, story of, 194.
Pitidda, story of, 248.
Polyphemus, myth of, 89.
Pot that cooks without any fire, 305.
Proverbial sayings, 308, 309.
Purse always full of money, 19, 120, 143.
Puss in Boots, story of, 348.
Rabbit that carries things, 304.
Rain of figs and raisins, 380.
Rampsinitus, treasure house of, 163.
Riddle, bride won by solving, 66;
proposed by suitor, 68;
in general, 343.
Ring, as means of recognition, 51;
turns red and stops steamer at owner's forgetfulness, 114;
ring which causes sneezing, 119.
Rose discovers concealed princess, 65.
Ruby, magic, does all that owner asks, 138.
Saddaedda, story of, 238.
St. James of Galicia, story of, 202.
St. Oniria or Neria, 208.
St. Peter and the Robbers, 185.
St. Peter's Mamma, 192.
St. Peter and his Sisters, story of, 193.
Sanctuary, privilege of, 38.
Sarnelli, Pompeo, Bishop of Bisceglie, xii.
Scissors they were, story of, 285.
Sepher Haggadah, Jewish hymn in, 375.
Seven Wise Masters, the, 159, 160, 161, 167, 168;
Italian versions of, 351;
in general, 358;
Magyar version, 359.
Sexton's Nose, story of the, 250.
Shepherd, story of the, 156.
Shepherd who made the King's Daughter laugh, story of the, 119.
Shoes, iron, worn out in search of husband, 7, 322;
in search of wife, 142.
Sick prince and secret remedy, 325.
Silence of princess disenchants brothers, 55.
Sir Fiorante, Magician, story of, 322.
Sisters' envy, 7, 17.
Sisters, Two, 58, 338.
Skein of silk outweighs king's treasures, 108.
Sleep, magic, 82.
Slipper, lost by Cinderella, 46.
Snake, youngest daughter marries, 322.
Snow-White-Fire-Red, story of, 72.
Star on daughter's brow, 18, 101.
Statue, in love with, story of, 85.
Statue, transformation into, 22, 34, 86.
Stepmother, story of the, 331.
Stepmother persecutes daughter-in-law, 326, 331.
Stick, magic, beats thief, 125.
Straparola, Giovan Francesco, x.
Sultan's daughter, 132.
Swan-maidens, 76.
Sympathetic objects: ring, 11, 19;
fish-bone, 30;
in general, 326.
Tablecloth, magic, producing food, 120, 125.
Tasks, 5, 7, 30;
set suitor by father-in law, 65.
Thankful Dead, episode of, 131, 350, 364.
Thirteenth, story of, 90.
Thoughtless Abbot, story of the, 276.
Thousand and One Nights, stories from in Italian popular tales, 151;
Aladdin and the Wonderful Lamp, 152;
Forty Thieves, 152;
Third Calendar, 153;
Two Envious Sisters, 153;
The Hunchback, 153;
The Ass, the Ox, and the Peasant, 153;
Prince Ahmed and the Fairy Peribanu, 153;
Sindbad's Fourth Voyage, 153;
The Second Royal Mendicant, 153.
Three Brothers, story of the, 263.
Three Goslings, story of the, 267.
Tobit, 211.
Tokens, magic: apple, pomegranate, crown, 36.
Tom Thumb, 242, 372.
Torches, nuptial, 6.
Transformation of hero into bird, 2, 13;
eagle, 32;
ant, 32;
lion, 33.
See _Statue_.
Treasure, story of the, 156.
Treasure stories, 238.
True and Untrue, 325.
Truthful Joseph, story of, 184.
Turk, in Sicilian tales, 1, 2, 178.
Turkish corsairs, 132.
Tuti-Nameh, 167, 359.
Uncle Capriano, story of, 303.
Vineyard I was and Vineyard I am, story of, 159.
Wager, story of the, 284.
Wandering Jew, 197, 363.
Water and Salt, story of, 332.
Water, Dancing, the Singing Apple, and the Speaking Bird, story of the, 17.
Water of life, 53.
Whistle that brings dead to life, 306;
whistle which makes people dance, 120.
Whittington and his Cat, 365.
Witches' council under tree, 14;
imprecation, 338.
Wooden dress, disguise of heroine, 48.
Zelinda and the Monster, story of, 7.