Part 14

The stepmother was that surprised when she found the young prince instead of the nasty frog, and she wasn't best pleased, you may be sure, when the prince told her that he was going to marry her stepdaughter because she had unspelled him. So they were married and went away to live in the castle of the king, his father, and all the stepmother had to console her was, that it was all through her that her stepdaughter was married to a prince.

MASTER OF ALL MASTERS

A girl once went to the fair to hire herself for servant. At last a funny-looking old gentleman engaged her, and took her home to his house. When she got there, he told her that he had something to teach her, for that in his house he had his own names for things.

He said to her: “What will you call me?”

“Master or mister, or whatever you please sir,” says she.

He said: “You must call me 'master of all masters.' And what would you call this?” pointing to his bed.

“Bed or couch, or whatever you please, sir.”

“No, that's my 'barnacle.' And what do you call these?” said he pointing to his pantaloons.

“Breeches or trousers, or whatever you please, sir.”

“You must call them 'squibs and crackers.' And what would you call her?” pointing to the cat.

“Cat or kit, or whatever you please, sir.”

“You must call her 'white-faced simminy.' And this now,” showing the fire, “what would you call this?”

“Fire or flame, or whatever you please, sir.”

“You must call it 'hot cockalorum,' and what this?” he went on, pointing to the water.

“Water or wet, or whatever you please, sir.”

“No, 'pondalorum' is its name. And what do you call all this?” asked he, as he pointed to the house.

“House or cottage, or whatever you please, sir.”

“You must call it 'high topper mountain.'”

That very night the servant woke her master up in a fright and said: “Master of all masters, get out of your barnacle and put on your squibs and crackers. For white-faced simminy has got a spark of hot cockalorum on its tail, and unless you get some pondalorum high topper mountain will be all on hot cockalorum.” .... That's all.

THE THREE HEADS OF THE WELL

Long before Arthur and the Knights of the Round Table, there reigned in the eastern part of England a king who kept his Court at Colchester. In the midst of all his glory, his queen died, leaving behind her an only daughter, about fifteen years of age, who for her beauty and kindness was the wonder of all that knew her. But the king hearing of a lady who had likewise an only daughter, had a mind to marry her for the sake of her riches, though she was old, ugly, hook-nosed, and hump-backed. Her daughter was a yellow dowdy, full of envy and ill-nature; and, in short, was much of the same mould as her mother. But in a few weeks the king, attended by the nobility and gentry, brought his deformed bride to the palace, where the marriage rites were performed. They had not been long in the Court before they set the king against his own beautiful daughter by false reports. The young princess having lost her father's love, grew weary of the Court, and one day, meeting with her father in the garden, she begged him, with tears in her eyes, to let her go and seek her fortune; to which the king consented, and ordered her mother-in-law to give her what she pleased. She went to the queen, who gave her a canvas bag of brown bread and hard cheese, with a bottle of beer; though this was but a pitiful dowry for a king's daughter. She took it, with thanks, and proceeded on her journey, passing through groves, woods, and valleys, till at length she saw an old man sitting on a stone at the mouth of a cave, who said: “Good morrow, fair maiden, whither away so fast?”

“Aged father,” says she, “I am going to seek my fortune.”

“What have you got in your bag and bottle?”

“In my bag I have got bread and cheese, and in my bottle good small beer. Would you like to have some?”

“Yes,” said he, “with all my heart.”

With that the lady pulled out her provisions, and bade him eat and welcome. He did so, and gave her many thanks, and said: “There is a thick thorny hedge before you, which you cannot get through, but take this wand in your hand, strike it three times, and say, 'Pray, hedge, let me come through,' and it will open immediately; then, a little further, you will find a well; sit down on the brink of it, and there will come up three golden heads, which will speak; and whatever they require, that do.” Promising she would, she took her leave of him. Coming to the hedge and using the old man's wand, it divided, and let her through; then, coming to the well, she had no sooner sat down than a golden head came up singing:

“Wash me, and comb me, And lay me down softly. And lay me on a bank to dry, That I may look pretty, When somebody passes by.”

“Yes,” said she, and taking it in her lap combed it with a silver comb, and then placed it upon a primrose bank. Then up came a second and a third head, saying the same as the former. So she did the same for them, and then, pulling out her provisions, sat down to eat her dinner.

Then said the heads one to another: “What shall we weird for this damsel who has used us so kindly?”

The first said: “I weird her to be so beautiful that she shall charm the most powerful prince in the world.”

The second said: “I weird her such a sweet voice as shall far exceed the nightingale.”

The third said: “My gift shall be none of the least, as she is a king's daughter, I'll weird her so fortunate that she shall become queen to the greatest prince that reigns.”

She then let them down into the well again, and so went on her journey. She had not travelled long before she saw a king hunting in the park with his nobles. She would have avoided him, but the king, having caught a sight of her, approached, and what with her beauty and sweet voice, fell desperately in love with her, and soon induced her to marry him.

This king finding that she was the King of Colchester's daughter, ordered some chariots to be got ready, that he might pay the king, his father-in-law, a visit. The chariot in which the king and queen rode was adorned with rich gems of gold. The king, her father, was at first astonished that his daughter had been so fortunate, till the young king let him know of all that had happened. Great was the joy at Court amongst all, with the exception of the queen and her club-footed daughter, who were ready to burst with envy. The rejoicings, with feasting and dancing, continued many days. Then at length they returned home with the dowry her father gave her.

The hump-backed princess, perceiving that her sister had been so lucky in seeking her fortune, wanted to do the same; so she told her mother, and all preparations were made, and she was furnished with rich dresses, and with sugar, almonds, and sweetmeats, in great quantities, and a large bottle of Malaga sack. With these she went the same road as her sister; and coming near the cave, the old man said: “Young woman, whither so fast?”

“What's that to you?” said she.

“Then,” said he, “what have you in your bag and bottle?”

She answered: “Good things, which you shall not be troubled with.”

“Won't you give me some?” said he.

“No, not a bit, nor a drop, unless it would choke you.”

The old man frowned, saying: “Evil fortune attend ye!”

Going on, she came to the hedge, through which she espied a gap, and thought to pass through it; but the hedge closed, and the, thorns ran into her flesh, so that it was with great difficulty that she got through. Being now all over blood, she searched for water to wash herself, and, looking round, she saw the well. She sat down on the brink of it, and one of the heads came up, saying: “Wash me, comb me, and lay me down softly,” as before, but she banged it with her bottle, saying, “Take that for your washing.” So the second and third heads came up, and met with no better treatment than the first. Whereupon the heads consulted among themselves what evils to plague her with for such usage.

The first said: “Let her be struck with leprosy in her face.”

The second: “Let her voice be as harsh as a corn-crake's.”

The third said: “Let her have for husband but a poor country cobbler.”

Well, she goes on till she came to a town, and it being market-day, the people looked at her, and, seeing such a mangy face, and hearing such a squeaky voice, all fled but a poor country cobbler. Now he not long before had mended the shoes of an old hermit, who, having no money gave him a box of ointment for the cure of the leprosy, and a bottle of spirits for a harsh voice. So the cobbler having a mind to do an act of charity, was induced to go up to her and ask her who she was.

“I am,” said she, “the King of Colchester's daughter-in-law.”

“Well,” said the cobbler, “if I restore you to your natural complexion, and make a sound cure both in face and voice, will you in reward take me for a husband?”

“Yes, friend,” replied she, “with all my heart!”

With this the cobbler applied the remedies, and they made her well in a few weeks; after which they were married, and so set forward for the Court at Colchester. When the queen found that her daughter had married nothing but a poor cobbler, she hanged herself in wrath. The death of the queen so pleased the king, who was glad to get rid of her so soon, that he gave the cobbler a hundred pounds to quit the Court with his lady, and take to a remote part of the kingdom, where he lived many years mending shoes, his wife spinning the thread for him.

OYEZ-OYEZ-OYEZ

THE ENGLISH FAIRY TALES

ARE NOW CLOSED

LITTLE BOYS AND GIRLS

MUST NOT READ ANY FURTHER

NOTES AND REFERENCES

In the following notes I give first the _source_ whence I obtained the various tales. Then come _parallels_ in some fulness for the United Kingdom, but only a single example for foreign countries, with a bibliographical reference where further variants can be found. Finally, a few _remarks_ are sometimes added where the tale seems to need it. In two cases (Nos. xvi. and xxi.) I have been more full.

I. TOM TIT TOT.

_Source_.--Unearthed by Mr. E. Clodd from the “Suffolk Notes and Queries” of the _Ipswich Journal_, and reprinted by him in a paper on “The Philosophy of Rumpelstiltskin” in _Folk-Lore Journal_, vii. 138-43. I have reduced the Suffolk dialect.

_Parallels_.--In Yorkshire this occurs as “Habetrot and Scantlie Mab,” in Henderson's _Folk-Lore of Northern Counties_, 221-6; in Devonshire as “Duffy and the Devil” in Hunt's _Romances and Drolls of the West of England_, 239-47; in Scotland two variants are given by Chambers, _Popular Rhymes of Scotland_, under the title “Whuppity Stourie.” The “name-guessing wager” is also found in “Peerifool”, printed by Mr. Andrew Lang in _Longman's Magazine_, July 1889, also _Folk-Lore_, September, 1890. It is clearly the same as Grimm's “Rumpelstiltskin” (No. 14); for other Continental parallels see Mr. Clodd's article, and Cosquin, _Contes pop. de Lorraine_, i. 269 _seq_.

_Remarks_.--One of the best folk-tales that have ever been collected, far superior to any of the continental variants of this tale with which I am acquainted. Mr. Clodd sees in the class of name-guessing stories, a “survival” of the superstition that to know a man's name gives you power over him, for which reason savages object to tell their names. It may be necessary, I find, to explain to the little ones that Tom Tit can only be referred to as “that,” because his name is not known till the end.

II. THE THREE SILLIES.

_Source_.--From _Folk-Lore Journal_, ii. 40-3; to which it was communicated by Miss C. Burne.

_Parallels_.--Prof. Stephens gave a variant from his own memory in _Folk-Lore Record_, iii. 155, as told in Essex at the beginning of the century. Mr. Toulmin Smith gave another version in _The Constitutional_, July 1, 1853, which was translated by his daughter, and contributed to _Mélusine_, t. ii. An Oxfordshire version was given in _Notes and Queries_, April 17, 1852. It occurs also in Ireland, Kennedy, _Fireside Stories_, p. 9. It is Grimm's _Kluge Else_, No. 34, and is spread through the world. Mr. Clouston devotes the seventh chapter of his _Book of Noodles_ to the Quest of the Three Noodles.

III. THE ROSE TREE.

_Source_.--From the first edition of Henderson's _Folk-Lore of Northern Counties_, p. 314, to which it was communicated by the Rev. S. Baring-Gould.

_Parallels_.--This is better known under the title, “Orange and Lemon,” and with the refrain:

“My mother killed me, My father picked my bones, My little sister buried me, Under the marble stones.”

I heard this in Australia. Mr. Jones Gives part of it in _Folk Tales of the Magyars_, 418-20, and another version occurs in 4 _Notes and Queries_, vi. 496. Mr. I. Gollancz informs me he remembers a version entitled “Pepper, Salt, and Mustard,” with the refrain just given. Abroad it is Grimm's “Juniper Tree” (No. 47), where see further parallels. The German rhyme is sung by Margaret in the mad scene of Goethe's “Faust.”

IV. OLD WOMAN AND PIG.

_Source_.--Halliwell's _Nursery Rhymes and Tales_, 114.

_Parallels_.--_Cf._ Miss Burne, _Shropshire Folk-Lore_, 529; also No. xxxiv. _infra_ (“Cat and Mouse”). It occurs also in Scotch, with the title “The Wife and her Bush of Berries,” Chambers's _Pop. Rhymes_, p. 57. Newell, _Games and Songs of American Children_, gives a game named “Club-fist” (No. 75), founded on this, and in his notes refers to German, Danish, and Spanish variants. (_Cf._ Cosquin, ii. 36 _seq._)

_Remarks_.--One of the class of Accumulative stories, which are well represented in England. (_Cf. infra_, Nos. xvi., xx., xxxiv.)

V. HOW JACK SOUGHT HIS FORTUNE.

_Source_.--_American Folk-Lore Journal_ I, 227-8. I have eliminated a malodorous and un-English skunk.

_Parallels_.--Two other versions are given in the _Journal l.c._ One of these, however, was probably derived from Grimm's “Town Musicians of Bremen” (No. 27). That the others came from across the Atlantic is shown by the fact that it occurs in Ireland (Kennedy, _Fictions_, pp. 5-10) and Scotland (Campbell, No. 11). For other variants, see R. Köhler in Gonzenbach, _Sicil. Märchen_, ii. 245.

VI. MR. VINEGAR.

_Source_.--Halliwell, p. 149.

_Parallels_.--This is the _Hans im Glück_ of Grimm (No. 83). _Cf._ too, “Lazy Jack,” _infra_, No. xxvii. Other variants are given by M. Cosquin, _Contes pop. de Lorraine_, i. 241. On surprising robbers, see preceding tale.

_Remarks_.--In some of the variants the door is carried, because Mr. Vinegar, or his equivalent, has been told to “mind the door,” or he acts on the principle “he that is master of the door is master of the house.” In other stories he makes the foolish exchanges to the entire satisfaction of his wife. (_Cf._ Cosquin, i. 156-7.)

VII. NIX NOUGHT NOTHING.

_Source_.--From a Scotch tale, “Nicht Nought Nothing,” collected by Mr. Andrew Lang in Morayshire, published by him first in _Revue Celtique_, t. iii; then in his _Custom and Myth_, p. 89; and again in _Folk-Lore_, Sept. 1890. I have changed the name so as to retain the _équivoque_ of the giant's reply to the King. I have also inserted the incidents of the flight, the usual ones in tales of this type, and expanded the conclusion, which is very curtailed and confused in the original. The usual ending of tales of this class contains the “sale of bed” incident, for which see Child, i. 391.

_Parallels_.--Mr. Lang, in the essay “A Far-travelled Tale” in which he gives the story, mentions several variants of it, including the classical myth of Jason and Medea. A fuller study in Cosquin, _l.c._, ii. 12-28. For the finger ladder, see Köhler, in _Orient and Occident_, ii. III.

VIII. JACK HANNAFORD.

_Source_.--Henderson's _Folk-Lore of Northern Counties_ (first edition), p. 319. Communicated by the Rev. S. Baring-Gould.

_Parallels_.--“Pilgrims from Paradise” are enumerated in Clouston's _Book of Noodles_, pp. 205, 214-8. See also Cosquin, _l.c._, i. 239.

IX. BINNORIE.

_Source_.--From the ballad of the “Twa Sisters o' Binnorie.” I have used the longer version in Roberts's _Legendary Ballads_, with one or two touches from Mr. Allingham's shorter and more powerful variant in _The Ballad Book_. A tale is the better for length, a ballad for its curtness.

_Parallels_.--The story is clearly that of Grimm's “Singing Bone” (No. 28), where one brother slays the other and buries him under a bush. Years after a shepherd passing by finds a bone under the bush, and, blowing through this, hears the bone denounce the murderer. For numerous variants in Ballads and Folk Tales, see Prof. Child's _English and Scotch Ballads_ (ed. 1886), i. 125, 493; iii. 499.

X. MOUSE AND MOUSER.

_Source_.--From memory by Mrs. E. Burne-Jones.

_Parallels_.--A fragment is given in Halliwell, 43; Chambers's _Popular Rhymes_ has a Scotch version, “The Cattie sits in the Kilnring spinning” (p. 53). The surprise at the end, similar to that in Perrault's “Red Riding Hood,” is a frequent device in English folk tales. (_Cf. infra_, Nos. xii., xxiv., xxix., xxxiii., xli.)

XI. CAP O' RUSHES.

_Source_.--Discovered by Mr. E. Clodd, in “Suffolk Notes and Queries” of the _Ipswich Journal_, published by Mr. Lang in _Longinan's Magazine_, vol. xiii, also in _Folk-Lore_, Sept. 1890.

_Parallels_.--The beginning recalls “King Lear.” For “loving like salt,” see the parallels collected by Cosquin, i. 288. The whole story is a version of the numerous class of Cinderella stories, the particular variety being the Catskin sub-species analogous to Perrault's _Peau d'Ane_. “Catskin” was told by Mr. Burchell to the young Primroses in “The Vicar of Wakefield,'” and has been elaborately studied by the late H. C. Coote, in _Folk-Lore Record_, iii. 1-25. It is only now extant in ballad form, of which “Cap o' Rushes” may be regarded as a prose version.

XII. TEENY-TINY.

_Source_.--Halliwell, 148.

XIII. JACK AND THE BEANSTALK.

_Source_.--I tell this as it was told me in Australia, somewhere about the year 1860.

_Parallels_.--There is a chap-book version which is very poor; it is given by Mr. E. S. Hartland, _English Folk and Fairy Tales_ (Camelot Series), p. 35, _seq._ In this, when Jack arrives at the top of the Beanstalk, he is met by a fairy, who gravely informs him that the ogre had stolen all his possessions from Jack's father. The object of this was to prevent the tale becoming an encouragement to theft! I have had greater confidence in my young friends, and have deleted the fairy who did not exist in the tale as told to me. For the Beanstalk elsewhere, see Ralston, _Russian Folk Tales_, 293-8. Cosquin has some remarks on magical ascents (i. 14).

XIV. THREE LITTLE PIGS.

_Source_.--Halliwell, p. 16.

_Parallels_.--The only known parallels are one from Venice, Bernoni, _Trad. Pop._, punt. iii. p. 65, given in Crane, _Italian Popular Tales_, p. 267, “The Three Goslings;” and a negro tale in _Lippincott's Magazine_, December, 1877, p. 753 (“Tiny Pig”).

_Remarks_.--As little pigs do not have hair on their chinny chin-chins, I suspect that they were originally kids, who have. This would bring the tale close to the Grimms' “Wolf and Seven Little Kids,” (No. 5). In Steel and Temple's “Lambikin” (_Wide-awake Stories_, p. 71), the Lambikin gets inside a Drumikin, and so nearly escapes the jackal.

XV. MASTER AND PUPIL

_Source_.--Henderson, _Folk-Lore of Northern Counties_, first edition, p. 343, communicated by the Rev. S. Baring-Gould. The rhymes on the open book have been supplied by Mr. Batten, in whose family, if I understand him rightly, they have been long used for raising the----; something similar occurs in Halliwell, p. 243, as a riddle rhyme. The mystic signs in Greek are a familiar “counting-out rhyme”: these have been studied in a monograph by Mr. H. C. Bolton; he thinks they are “survivals” of incantations. Under the circumstances, it would be perhaps as well if the reader did not read the lines out when alone. One never knows what may happen.

_Parallels_.--Sorcerers' pupils seem to be generally selected for their stupidity--in folk-tales. Friar Bacon was defrauded of his labour in producing the Brazen Head in a similar way. In one of the legends about Virgil he summoned a number of demons, who would have torn him to pieces if he had not set them at work (J. S. Tunison, _Master Virgil_, Cincinnati, 1888, p. 30).

XVI. TATTY MOUSE AND TATTY MOUSE.

_Source_.--Halliwell, p. 115.

_Parallels_.--This curious droll is extremely widespread; references are given in Cosquin, i. 204 _seq._, and Crane, _Italian Popular Tales_, 375-6. As a specimen I may indicate what is implied throughout these notes by such bibliographical references by drawing up a list of the variants of this tale noticed by these two authorities, adding one or two lately printed. Various versions have been discovered in:

ENGLAND: Halliwell, _Nursery Rhymes_, p. 115.

SCOTLAND: K. Blind, in _Arch. Rev_. iii. (“Fleakin and Lousikin,” in the Shetlands).

FRANCE: _Mélusine_, 1877, col. 424; Sebillot, _Contes pop. de la Haute Bretagne_, No. 55, _Litterature orale_, p. 232; _Magasin picturesque_, 1869, p. 82; Cosquin, _Contes pop. de Lorraine_, Nos. 18 and 74.

ITALY: Pitrè, _Novelline popolari siciliane_, No. 134 (translated in Crane, _Ital. Pop. Tales_, p. 257); Imbriani, _La novellaja Fiorentina_, p. 244; Bernoni, _Tradizione popolari veneziane_, punt. iii. p. 81; Gianandrea, _Biblioteca delle tradizioni popolari marchigiane_, p.,11; Papanti, _Novelline popolari livornesi_, p. 19 (“Vezzino e Madonna Salciccia”); Finamore, _Trad. pop. abruzzesi_, p. 244; Morosi, _Studi sui Dialetti Greci della Terra d'Otranto_, p. 75; _Giamb. Basile_, 1884, p. 37.

GERMANY: Grimm, _Kinder-und Hausmärchen_, No. 30; Kuhn and Schwarz, _Norddeutsche Sagen_, No. 16.

NORWAY: Asbjornsen, No. 103 (translated in Sir G. Dasent's _Tales from the Field_, p. 30, “Death of Chanticleer”).

SPAIN: Maspons, _Cuentos populars catalans_, p. 12; Fernan Caballero, _Cuentos y sefrañes populares_, p. 3 (“La Hormiguita”).

PORTUGAL: Coelho, _Contes popolares portuguezes_, No. 1.

ROUMANIA: Kremnitz, _Rumänische Mährchen_, No. 15.

ASIA MINOR: Von Hahn, _Griechische und Albanesische Märchen_, No. 56.

INDIA: Steel and Temple, _Wide-awake Stories_, p. 157 (“The Death and Burial of Poor Hen-Sparrow”).