[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.