LEGENDS AND GHOST STORIES.
[1] It is the LXXV. novel of the Testo Gualteruzzi (Biagi, p. 108): Qui conta come Domeneddio s' accompagnò con un giullare. The Lord once went in company with a jester. One day the former went to a funeral, and the latter to a marriage. The Lord called the dead to life again, and was richly rewarded. He gave the jester some of the money with which he bought a kid, roasted it and ate the kidneys himself. His companion asked where they were, and the jester answered that in that country the kids had none. The next time the Lord went to a wedding and the jester to a funeral, but he could not revive the dead, and was considered a deceiver, and condemned to the gallows. The Lord wished to know who ate the kidneys, but the other persisted in his former answer; but in spite of this the Lord raises the dead, and the jester is set at liberty. Then the Lord said he wished to dissolve their partnership, and made three piles of money, one for himself, another for the jester, and the third for the one who ate the kidneys. Then the jester said: "By my faith, now that you speak thus, I will tell you that I ate them; I am so old that I ought not to tell lies now." So some things are proved by money, which a man would not tell to escape from death. For the sources and imitations of this story see D'Ancona, Le Fonti del Novellino, in the Romania, No. 10, p. 180, (Studj, p. 333). To D'Ancona's references may be added the following: Grimm, 147, "The Old Man made young again"; Asbjørnsen and Moe, No. 21 [Dasent, Pop. Tales, No. XIV.], Ny Samm. No. 101 [Dasent, Tales from the Fjeld, p. 94, "Peik">[; Ralston, R. F. T. p. 350; Simrock's Deutsche Märchen, Nos. 31b (p. 148), 32; Romania, No. 24, p. 578, "Le Foie de Mouton" (E. Cosquin, Contes pop. lorrains, No. 30); Brueyre, p. 330; and an Italian version, which is simply an amplification of the one in the Cento nov. ant., in the recently published Sessanta Nov. pop. montalesi, Nerucci, No. 31.
[2] See Jahrbuch, VII. pp. 28, 396. The professional pride of the smith finds a parallel in an Irish story in Kennedy, "How St. Eloi was punished for the sin of Pride." Before the saint became religious he was a goldsmith, but sometimes amused himself by shoeing horses, and boasted that he had never found his master in anything. One day a stranger stopped at his forge and asked permission to shoe his horse. Eloi consented, and was very much surprised to see the stranger break off the horse's leg at the shoulder, carry it into the smithy and shoe it. Then the stranger put on again the horse's leg, and asked Eloi if he knew any one who could do such a good piece of work. Eloi tries himself, and fails miserably. The stranger, who is Eloi's guardian angel, cures the horse, reproves the smith for his pride, and disappears. See Brueyre, p. 329, and Bladé, Agenais, p. 61, and Köhler's notes, p. 157.
[3] Bernoni, Punt. I. p. 1, "I cinque brazzi de Tela." See Benfey, Pant. I. p. 497, where the same story (without the coarseness of the Italian version) is related of Buddha, who tells the hospitable woman that "what she begins shall not end until sunset." She begins to measure linen and it lengthens in her hands so that she continues to measure it all day. The envious neighbor receives the same gift, but before she begins to measure the linen, she thinks she will water the swine; the bucket does not become empty until evening, and the whole neighborhood is inundated. See Benfey's parallels, ut. sup. pp. 497-98, and Grimm, No. 87, notes.
[4] These four legends are in Pitrè, Cinque Novelline popolari siciliane, Palermo, 1878. In the third story, "San Pietru e sò cumpari," St. Peter gets something to eat from a stingy man by a play on the word mussu, "snout," and cu lu mussu, "to be angry." For a similar story see Pitrè, III. 312. A parallel to the first of the above legends may be found in Finamore, No. 34, IV., where are also some other legends of St. Peter.
Since the above note was written, some similar legends have been published by Salomone Marino in the Archivio per lo Studio delle Tradizioni popolari, vol. II. p. 553. One "The Just suffers for the Sinner" ("Chianci lu giustu pri lu piccaturi") relates how St. Peter complained to our Lord that the innocent were punished with the guilty. Our Lord made no answer, but shortly after commanded St. Peter to pick up a piece of honey-comb filled with bees, and put it in the bosom of his dress. One of the bees stung him, and St. Peter in his anger killed them all, and when the Lord rebuked him, excused himself by saying: "How could I tell among so many bees which one stung me?" The Lord answered: "Am I wrong then, when I punish men likewise? Chianci lu giustu pri lu piccaturi."
Another legend relates the eagerness of St. Peter's sister to marry. Thrice she sent her brother to our Lord to ask his consent, and thrice the Lord, with characteristic patience, answered: "Tell her to do what she wishes."
A third legend explains why some are rich and some are poor in this world. Adam and Eve had twenty-four children, and one day the Lord passed by the house, and the parents concealed twelve of their children under a tub. The Lord, at the parents' request, blessed the twelve with riches and happiness. After he had departed, the parents realized what they had done, and called the Master back. When he heard that they had told him a falsehood about the number of their children, he replied that the blessing was bestowed and there was no help for it. "Oh!" said Adam in anguish, "what will become of them?" The Lord replied: "Let those who are not blessed serve the others, and let those who are blessed support them." "And this is why in the world half are rich and half are poor, and the latter serve the former, and the former support the latter."
The last of these legends which I shall mention is entitled: "All things are done for money." ("Tutti cosi su' fatti pri dinari.") There once died a poor beggar who had led a pious life, and was destined for paradise. When his soul arrived at the gate and knocked, St. Peter asked who he was and told him to wait. The poor soul waited two months behind the gate, but St. Peter did not open it for him. Meanwhile, a wealthy baron died and went, exceptionally, to paradise. His soul did not need even to knock, for the gate was thrown open, and St. Peter exclaimed: "Throw open the gate, let the baron pass! Come in Sir Baron, your servant, what an honor!" The soul of the beggar squeezed in, and said to himself: "The world is not the only one who worships money; in heaven itself there is this law, that all things are done for money."
[5] Pitrè, No. 126, where other Sicilian versions are mentioned. A 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 Pitrè, a Tuscan one in Nov. tosc. No. 26, and one from the Tyrol in Schneller, No. 4. Pitrè, 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 Légendes, Paris, 1855, p. 1040.
[7] Pitrè, 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 à propos.
[8] Pitrè, I. p. cxxxvii., and Pitrè, Appunti di Botanica popolare siciliana, in the Rivista Europea, May, 1875, p. 441.
[9] Pitrè, I. p. cxxxviii.
[10] This legend is mentioned in a popular Sicilian legend in verse, see Pitrè, Canti pop. sic. II. p. 368, and is the subject of a chap-book, the title of which is given by Pitrè, Fiabe, vol. IV. p. 397.
[11] Preghiere pop. veneziane raccolte da Dom. Giuseppe Bernoni, p. 18.
[12] Pitrè, 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 XIIIe siècle, 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'Encyclopédie 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 (Buttadæus 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] Crivòliu is a corruption of Gregoriu, Gregory, and the legend is, as Köhler 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 Pitrè'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 Köhler'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 Pitrè and Gonz. in which saints appear in the rôle 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 Pitrè, 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 Pitrè's.
The story of "Whittington and his Cat" will at once occur to the reader. See Pitrè's notes to No. 116, and vol. IV. p. 395, and Köhler to Gonz., No. 76.
[15] Köhler has no note on this legend, and I have been unable to find in the list of saints any name of which Onirià or Nerià 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, Légendes Chrétiennes, I. 282, II. 4; Fiore di Virtù, Naples, 1870, p. 68; Etienne de Bourbon, No. 396 (Anecdotes historiques, légendes et apologues tirés du Receuil inédit d'Etienne de Bourbon), pub. pour la Société 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 Académie des Inscriptions et Belles Lettres, vol. VIII. pp. 427-449 (reprinted in La Poésie du Moyen Age, Leçons 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, Isländische Legenden, Novellen und Märchen, 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"), Köhler 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] Pitrè, No. 111. Another Sicilian version is in Gonz., No. 88, "The Story of Spadònia." Spadònia 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. Spadònia 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 Spadònia. Finally Peppe comes where the Saviour and his Mother are on a throne. The Lord says to him that Spadònia must marry a maiden named Sècula, 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 Spadònia wanders forth in search of a maiden called Sècula. 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 Spadònia 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 Sècula'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 Bladé, Agenais, p. 52. Köhler cites Bladé, Contes et proverbes pop. rec. en Armagnac, p. 59, and Asbjørnsen, 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 Köhler in his notes to Gonz., No. 88.
[19] See Champfleury, De la littérature populaire en France. Recherches sur les origines et les variations de la légende du bonhomme Misère, 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 Pitrè'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 Pitrè in his Nov. tosc. No. 28, who cites in his notes: Ortoli, p. 1, § 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 Pitrè, 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 Stöpselwirth" ("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 più 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 Höllenpförtner" ("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 Köhler'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: Pitrè, No. 109, "La Morti e sò 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 Köhler'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 Büsser" ("The Constant Penitent"), Jahrb. VII. p. 273. For parallels, see Köhler'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 Pitrè, 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 Pitrè'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] Pitrè, No. 128. The version in the text is Ralston's condensation, taken from Fraser's Magazine, p. 433. As Pitrè 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. Pitrè, p. 12. In a note Pitrè 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 Pitrè, Nov. tosc. No. 19.
[33] Pitrè, 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 Brücke. 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.